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EB Ὁ ἡ" ν Ἢ Diss 
fm ΠΙΟΘΕΝΙΑ IN. TAURAS 


JERRAM 


F oad ow 
HENRY FROWDE 





OXFORD UNIVERSITY PRESS WAREHOUSE 


AMEN CORNER, E.C. 


arendow Gress Series 


EURIPIDES 


PPHIGENIA- IN TAURIS 


EDITED 


WITH INTRODUCTION, NOTES, AND CRITICAL APPENDIX 


FOR UPPER AND MIDDLE FORMS 


BY 


C. S. JERRAM, M.A. 


Late Scholar of Trinity College, Oxford 
Editor of the ‘ Alcestis, ‘ Helena,’ ‘Cebetis Tabula,’ 
*Lucian’s Vera Historia,’ &c. 


Oxford 
mL THE ΓΑΕ ΝΌΟΝ PRESS 


1885 


{ All rights reserved | 








CONE ΕΣ Ts: 


INTRODUCTION . : ᾿ F 
IPHIGENIA IN TAURIS 

NOTES , é : , δ 
CRITICAL APPENDIX : 

SCENE FROM AESCHYLUS’ EUMENIDES . 
_ILLUSTRATIVE PASSAGES FROM OVID 


INDEX ‘ 





PNTRODUCTTION. 


Probable date of the play—Summary of the plot.—Goethe’s /p/z- 
gente auf Tauris.—Characters compared.—The dea ex machina.— 
Legendary sources of the play.—Other dramas on the same subject.— 
MS. authorities and previous editions. 


THE exact date of the Iphigenia in Tauris is unknown, but 
the evidence of style, chiefly metrical'!, marks it as a production 
of the poet’s later days. If the allusion in Il. 574, etc., to the 
soothsayers be rightly considered, like the corresponding passage 
in the Helena (744-748), to refer to the Sicilian disaster, the 
year 413 or 412 B.C. may be assigned as a probable date; indeed 
the general resemblance in plot style and construction of this play 
to the Helena makes it likely that the two were produced about 
the same time”. In order of events the Tauric Iphigenia follows 
the Iphigenia in Aulis at a distance of about twenty years; but 
there is no close connexion between the two dramas, the latter 
of which was probably composed in 406, but not exhibited until 
after its author’s death. 

The scene of our play is laid in the Tauric Chersonese, now 
the Crimea, at or near the modern Balaclava. Hither Artemis 
had conyeyed Iphigenia from the sacrificial altar at Aulis, and 
made her the priestess of her own temple among the Tauri, her 


1 As shown, for example, in the free use of ‘resolved’ feet and other 
licences in the choric metres, especially in the ‘ Glyconic’ system; also 
in the introduction of trochaic tetrameters ll. 1202, etc. See note there. 

2 The quotation of the opening line of the /phzgenza (MéAoy . . . ἵπποι5) 
by Aristophanes in the F7ogs, 1. 1232, proves nothing as to its date, since 
that comedy did not appear till B.c. 405, about a year after Euripides’ 
death. 


Viil INTRODUCTION. 


office being to consecrate for sacrifice all strangers? who landed 
upon that inhospitable coast. In the course of the prologue 
Iphigenia relates a dream, which she is constrained to interpret 
as announcing the death of her beloved brother Orestes, whom 
she had left an infant at Argos. She resolves to offer the last 
rites to the dead, and retires within the temple to summon 
her attendant maidens, who form the Chorus of the play. On 
the stage thus vacated appear Orestes and his faithful comrade 
Pylades, who have just arrived by sea, in obedience to the Delphic 
oracle directing them to remove the image of Artemis from the 
Taurian temple and convey it to Greece. By this means Orestes 
is to be released from the persecution of the Furies consequent 
upon his mother’s murder. They begin to reconnoitre the sur- 
roundings of the temple, but determine not to attempt an entrance 
before nightfall. The Chorus in turn with Iphigenia sing a dirge, 
during which libations are offered to the shade of Orestes. 
Suddenly a herdsman rushes in from the shore, announcing the 
arrival of two Greek strangers, and bidding Iphigenia prepare at 
once for the sacrifice. He relates the circumstances of their 
capture, how after a valiant resistance they had been at length 
overpowered and taken before the king, who had sent them 
hither. The priestess orders them to be brought in, and in a 
touching soliloquy declares her altered feelings towards strangers. 
Hitherto she had been wont to pity her victims, but now the 
presentiment of her brother’s death, added to the recollection of 
her father’s cruelty, has steeled her heart against softer emotions. 
After a short ode by the Chorus, expressing their desire to learn 
who the strangers are and their own earnest longings for home, 
Orestes and Pylades are led in manacled for the sacrifice. Iphi- 
genia’s stern resolve now gives way to compassion; she asks 
Orestes his name and country, and by a series of questions learns 
the facts relating to the fall of Troy, the return of Menelaus 
with Helen, and the fate of the other Greek chieftains, includ- 
ing the murder of Agamemnon by his faithless wife. Orestes is 
not dead, as she had supposed, but an exile and a wanderer. It 


' Euripides, following Herodotus, says ‘all Greek strangers.’ See 1. 39, 
note. 


INTRODUCTION. ix 


occurs to Iphigenia that one of the captives may consent to 
purchase his life by undertaking to convey a letter for her to 
Argos, addressed to Orestes. Her proposal occasions the well- 
known contest of friendship between the pair, each insisting 
upon his own life being sacrificed to save that of his comrade. 
At last Orestes prevails, and Iphigenia, returning with the letter, 
binds Pylades by an oath to deliver it safely; but to make 
doubly sure in case of accident by shipwreck, she communicates 
its contents to him by word of mouth. The twice repeated 
mention of Orestes, as the destined receiver of her message, causes 
Orestes to recognise his sister in the priestess who was to be 
the instrument of his death. Presently, after some minute 
questioning upon incidents in their family history, Iphigenia too 
is convinced that her long-lost brother stands before her. On 
this mutual discovery they give full vent to their joyful emotions, 
until Pylades reminds them that no time must be lost in taking 
measures for their common safety. Orestes goes on to relate, 
how in obedience to Apollo’s command he had come to Tauri 
for the purpose of carrying off the statue of Artemis, and they 
discuss together various schemes for effecting this difficult enter- 
prise. Iphigenia suggests an adjournment to the sea-coast, with the 
alleged design of purifying the two strangers from the crime of 
- matricide, together with the image, defiled (as she pretends) by 
the touch of Orestes. Thus they will be able to get on board 
their ship with the statue and so make their escape. The 
maidens of the Chorus are taken into confidence and promise 
secrecy. At this juncture king Thoas appears on the scene, and 
meeting Iphigenia with the image in her arms is told the story 
previously agreed upon, and is further persuaded by the priestess 
to remain inside the temple, while the supposed rites are being 
performed on the sea-shore. After some time a messenger 
arrives from the direction of the coast with urgent tidings for 
the king. The Chorus at first try to mislead him, but his re- 
newed clamour brings Thoas out of the temple, eager to hear 
what he has to tell. The messenger relates at some length how 
Iphigenia had deceived them all by a pretended ceremony, how 
she persuaded the guards to retire, and being left alone with the 
captives had released them from their bonds and enabled them 


Χ INTRODUCTION. 


to get on board with the image. The Taurians attempting a 
rescue had been forced after a severe conflict to give way; 
presently however the Greek ship had been driven back to shore 
by contrary winds and could not now escape. ‘Thoas at once 
orders preparations to be made to recapture the fugitives, and 
threatens to punish the Chorus for their connivance; when 
Athena suddenly appearing declares her divine will that Orestes 
shall convey his sister with the image to Attica, and there re- 
establish the worship of the goddess with purer rites at Halae 
and Brauron. She also bids Thoas send the women home to 
Greece unharmed and free. The king awed by a superior 
power obeys, and with a favouring breeze, under Athena’s 
escort, the ship speeds on her way. 

The plot of the Iphigenia in Tauris shows a close correspondence 
with that of the He/ena, which must, as we have seen, have been 
written about the same time. Jn both plays the turning-point 
of the action is the mutual recognition of near relations after 
long absence; in both is presented the spectacle, so congenial to 
the tastes of an Athenian audience, of a barbarian king outwitted 
by the superior craft of a Greek heroine, and finally appeased by 
the intervention of a divinity at the precise moment when the 
doom of the chief characters seemed inevitable. But the 
Iphigenia is in every essential respect the finer and more in- 
teresting play of the two, and has long enjoyed a well-deserved 
popularity. 

Among the many plays that have been composed on the sub- 
ject of Iphigenia’s sacrifice and its sequel’, Goethe’s Iphigenie 
auf Tauris deserves more than a passing notice. In this drama 
Thoas is represented as Iphigenia’s lover, and it is only in conse- 
quence of her refusal to return his advances, that he insists upon 
the ancient rites of human sacrifice, long discontinued as a favour 
to the priestess, being at once resumed. An opportunity is 
afforded by the arrival of the strangers, and the two following 
Acts of the play are occupied with the touching interviews of 
Iphigenia with Pylades and Orestes, leading to the mutual recog- 
nition of brother and sister. This however is effected, not, as in 
Euripides, by the expedient of a letter, but by a repugnance on 

1 See the list on pp. xvii, xviii. 


INTRODUCTION. xi 


the part of Orestes to deceive so noble a creature as the priestess 
with a false tale’. Iphigenia then reveals to Orestes that she is 
his sister; and now brought to face the dreadful necessity of 
sacrificing her brother, in full knowledge of the fact, she consents 
for the moment to mislead Arkas, the king’s messenger, by the 
device (borrowed from Euripides) of purifying the image in the 
sea, When however Thoas himself appears, she will not carry 
the deception farther, but tells him who the strangers are and 
their purpose in coming thither. Moved by Iphigenia’s pleading 
Thoas consents to the release of Orestes and his friend, but he 
will not part with the image; and this final difficulty is removed 
by the idea suddenly striking Orestes that Apollo’s oracle might 
bear a double interpretation. ‘ When,’ says he, ‘ the oracle bade 
us bring back the sister to Greece, we referred the command to 
Apollo’s sister, but he intended +hee?,’ viz. Iphigenia, Thereupon 
Thoas allows the strangers to depart with the priestess, dismiss- 
ing them with a curt ‘ farewell.’ 

The drama, of which the foregoing is a brief sketch, presents a 
striking contrast to the Iphigenia of Euripides. The two plays 
do not indeed admit of comparison. Goethe’s Iphigenia is one of 
the noblest poetic creations of any period of literature, yet from 
a Greek point of view she is an impossible character. Her dis- 
_tinguishing trait, that extreme truthfulness which induces her to 
risk the sacrifice of her brother’s life rather than deceive Thoas, 
would have been regarded by Euripides and his countrymen as 
the merest infatuation. His Iphigenia, from the moment of 
the recognition, is devoted to the one object of saving Orestes 
and herself from destruction, and of aiding him in his avowed 


τ ‘Ich kann nicht leiden dass du, grosse Seele, 
Mit einem falschen Wort betrogen werdest. 
Ein liigenhaft Gewebe kniipf’ ein Fremder 


Dem Fremden,....... zwischen ums 
Sei Wahrheit!’ (Act iii. Scene 1.) 
R ‘ Er sprach : 
‘“ Bringst du de Schwesteyr ....... 


Nach Griechenland, so loset sich der Fluch.” 
Wir legten’s von Apollen’s Schwester aus, 
Und er gedachte dich.’ (Act v. Scene 6.) 


ΧΙΪ INTRODUCTION. 


enterprise. She will not indeed consent to slay the king, who 
has been her host and to some extent her benefactor, but she 
has no scruples about misleading him by a false tale, when no 
other resource is left. Goethe however has enlisted our sympathy 
on behalf of Thoas,.by representing him in the ideal character. of 
a noble and generous prince, dignified, yet tender in his affection for 
the priestess, whose gracious influence had wrought upon him for 
good’; whereas Euripides introduces him as a superstitious bar- 
barian, whose credulity readily exposes him to deception by an 
apparently simple artifice. 

In the first half of Euripides’ play our interest is engrossed by 
the noble contest of friendship between Orestes and Pylades, 
afterwards by the accomplishment of the plans laid for their 
escape and the deportation of Iphigenia with the statue of 
Artemis. The former scene was necessarily omitted by Goethe, 
according to whose plot neither of the friends is called upon to 
lay down his life to save the other; in the latter, the German 
poet has managed to avoid the main difficulty of the situation by 
his ingenious device of the mistake about the ‘sister’ intended 
by Apollo’s oracle. No such solution of the problem would have 
been possible to Euripides, for whom the removal of the image 
from Tauri and its establishment in Attica under new auspices 
was an essential element in the story”. 

The characters in the German drama are intended to pourtray 
an almost ideal perfection; those of Euripides, on the contrary, 
are more true to nature, and in their leading features Hellenic. 
His Iphigenia is a loving tender maiden, filled with earnest long- 
ing for her native land, and loathing the cruel office that compels 


᾿ ‘Nur du hast mich mit einer Freundlichkeit, 
In der ich bald der zarten Tochter Liebe, 
Bald stille Neigung einer Braut zu sehn 
Mich tief erfreute, wie mit Zauberbanden 
Gefesselt.’ (Zhoas to [phigenia, Act i. Scene 3.) 

? «Td ante omnia tenendum est, Euripidem necessario curare debuisse, 
ut non solum Iphigenia e Taurica abduceretur, sed asportaretur etiam 
simulacrum Dianae. Sic enim ferebat fama, colebantque id signum 
Attici Halis, in quem locum ab Oreste delatum credebatur.’ Hermann, 
Praef. p. vii. 


INTRODUCTION. Xilt 


her to shed the blood of human victims. Her love for Orestes, 
upon whose fate the interest of the plot is centred from the 
beginning, is awakened by the presentiment of his death con- 
veyed to her mind in the dream. Believing that with him is 
lost all hope of deliverance and restoration, she for a moment 
relapses into a sterner mood; and thus the very intensity of her 
regret causes her, all unconscious of his presence, to steel her 
heart against the man she loves most dearly’. But even while 
she speaks, her old self returns; she reprobates the horrid 
custom of the country, and when the strangers are brought 
before her, she commiserates their sad fate and readily suggests 
a plan of escape for one of them. In what follows after the 
recognition Iphigenia appears to ws in a less favourable light, and 
modern sentiment may incline with Goethe to condemn her 
conduct towards Thoas as treacherous and ungrateful. But, as 
we have already observed, no such scruples could have occurred 
to the minds of the original spectators, who must have heartily 
applauded this scene. 

Orestes and Pylades are a pair of noble-hearted friends, whose 
mutual affection has become proverbial. The former is resigned 
to his fate as long as it seems inevitable, fearless of death, yet 
prompt to avail himself of the means of deliverance; the latter, 
‘hoping against hope, is ever ready to cheer his desponding friend, 
firm in the confidence that Apollo’s oracle will not fail, nor for- 
tune always prove unkind’. 

Of Thoas we have already spoken in our review of Goethe’s 
Ipbigenie. He is in many respects the counterpart of Theocly- 
menus in the Helena, but a far less repulsive character. He 
seems, for anything we know to the contrary, to have ruled his 
people well, and to have treated Iphigenia with the consideration 
due to her sacred office. It is in fact his simple-minded religious 
faith that makes him yield unsuspectingly to the stratagem of the 
priestess, and finally to abandon his schemes of vengeance at the 
command of Athena. 

The appearance of this goddess as a dea ex machina had a two- 

1 See note to 1. 350, on the ‘ irony’ of this situation. 
2 Cp. 1. 721 ἀλλ᾽ ἔστιν, ἔστιν ἡ λίαν δυσπραξία 
λίαν διδοῦσα μεταβολὰς, ὅταν τύχῃ. 


XIV INTRODUCTION. 


fold object. The first is in accordance with a recognised principle 
of ancient dramatic art (largely adopted by Euripides*), which 
allowed the special interposition of a deity to solve the compli- 
cations of a plot insoluble by ordinary means. Horace’s rule is 
well-known—‘ nec deus intersit, nisi dignus vindice nodus in- 
ciderit’ (4. P. 191). In the present instance it is true that the 
poet himself created the zodus by introducing the storm at sea, 
which prevented the fugitives escaping; but he doubtless felt that 
to allow the artifice of the Greeks to succeed on its own merits, 
without any compensation to the feelings of the injured king, 
would have made an unsatisfactory conclusion. For this purpose 
an authoritative declaration that the whole issue of events was 
subject to a higher power, to which all, Thoas included, must 
submit, was indispensable. It was necessary too to provide some 
means of escape for the women of the Chorus, who would other- 
wise have been left to the cruel fate that threatened them”. 
Secondly, Athena, the patron goddess of the Athenians, is 
represented as the founder of a certain time-honoured custom of 
their Court of Areopagus*, and as the exponent of the origin of 
existing local rites connected with the worship of Artemis in 
Attica. These, as constituting what is termed the ‘etiological *’ 
interest of the play, we will proceed to examine more particularly. 
Among the objects of primitive Pelasgian nature-worship was 
a moon-goddess, designated by various titles, but especially by 
those of Iphigenia and Tauropolos. As many of her attributes 
resembled those of Artemis, the two deities early became identi- 
fied; hence she appears under the united names of Artemis- 


1 The ‘deus ex machina’ appears in six other plays besides the present 
one—the Aippolytus, Supplices, Orestes, Electra, Jon, and Helena ; prob- 
ably also in the Jphizgenia in Aulide, but the genuine conclusion of 
that play is lost. 

: Ὑμᾶς δὲ τὰς τῶνδ᾽ ἵστορας βουλευμάτων 

γυναῖκας αὖθις, ἡνίκ᾽ ἂν σχολὴν λάβω, 
ποινασόμεσθα (1. 1431). 

5. See ll. 1470, etc., also 962-967 and notes. 

* From αἰτία, ‘cause’ or ‘origin ;’ hence etiology traces the derivation 
of modern ceremonies and customs from their original sources in ancient 
heroic legends. 


INTRODUCTION. XV 


Iphigenia and Artemis-Tauropolos. The first epithet, ᾿Ιφι- γένεια, 
simply means the ‘strong-born,’ that is, the ‘ mighty’,’ and has 
much the same import as that of Μεγάλη θεός, commonly 
applied to the same goddess. The second, Ταυρο-πόλος, was 
symbolical of the 4orned moon, and means ‘rider of the bull;’ 
accordingly at Amphipolis and elsewhere she was represented as 
a maiden sitting upon a galloping bull. The principal seat of 
her worship was the eastern coast of Attica: where, at Halae 
Araphenides, a yearly festival was held called the Tauropolia, and 
at the neighbouring Brauron there was a temple of Artemis 
Brauronia, originally called Iphigenia. ‘There is no doubt that in 
both places the primitive worship of this goddess included human 
sacrifices, in place of which certain symbolical customs were 
substituted in a more enlightened age. Thus at Halae a man 
was led as a victim to the altar, and blood was drawn from his 
neck by a sword-scratch (Il. 1460); while at. Brauron every five 
years young Attic maidens were consecrated to the goddess 
under the appellation of ἄρκτοι". The clothes also of women 
who had died in childbirth were dedicated by their relations in 
the temple of the Brauronian Artemis (1. 1466). 

In the Tauric Chersonese, on the north coast of the Euxine, 
the barbarians worshipped a goddess called the ‘ Maiden,’ whom 
Greek travellers, owing to similarity of attributes, were led to 
identify with their own Artemis. Herodotus (4. 103) gives the 
following account: ‘ The Taurians sacrifice to the Maiden ship- 
wrecked sailors, especially Greeks*. The victim is killed by a 
blow on the head from a club; the body is then thrown over the 
cliff on which the temple stands (or, as some say, buried); the 


1 Kochly explains it as equivalent to Geburts-machtige, ‘mighty over 
birth,’ in reference to her office as protectress of women in childbirth; 
but the analogy of similar compounds, as Ἰφι-μέδεια, ᾿Ιφι-άνασσα, etc., is 
against this interpretation. 

The original mythological connexion between Artemis, as the moon- 
goddess, and dears is unknown. It is exemplified in the Arcadian story 
of Callisto changed into a she-bear; Callisto being a favourite nymph 
of Artemis, and Καλλίστη a recognised epithet of that goddess. (Kochly, 
Einlettung, pp. 14, 15.) 

5. Cp. 1. 39 of the play. 


Xvi INTRODUCTION. 


head is impaled on a spike. And the Taurians say that the 
goddess to whom they sacrifice is Iphigenia, the daughter af Agamem- 
non. How this last confusion arose we have no means of deter- 
mining. It obviously had a Greek source, and may possibly have 
arisen from the resemblance of the older name Iphianassa’ to 
that of Artemis-Iphigenia, who had a temple at Aulis as well 
as at Brauron. At all events there was an early tradition that 
Iphigenia, Agamemnon’s daughter, had been rescued from Aulis 
by the goddess to whom she was about to be sacrificed, and 
conveyed to the Taurian land; thus what had originally been a 
designation of Artemis herself became that of her priestess there. 
Lastly, the accidental likeness of the names Ταυρική and Ταυροπόλος 
to Tauri caused a very natural error as to the meaning of those 
epithets when applied to Artemis at Halae, their true meaning and 
derivation having been long forgotten. At the same time, the 
transference of the legend respecting human sacrifices to the 
barbarous shores of the Euxine found a ready acceptance with 
the Greeks, who thus relieved their progenitors of an imputation 
so repugnant to the humanity of their own times. 

The story of Iphigenia’s sacrifice at Aulis is not found in 
Homer, to whom even her name appears to have been unknown. 
He mentions three daughters of Agamemnon, viz. Chrysothemis, 
Laodice, and Iphianassa; but in the Cypria, one of the later 
‘Cyclic’ poems attributed to Stasinus, Iphigenia is added as a 
fourth. It was from this poem that Euripides got the materials 
for his prologue; but it assigns a different reason for the deten- 
tion of the fleet”, and contains the significant addition to the 
Taurian part of the legend, that Iphigenia, when conveyed 
thither, was made immortal®. 

With the above myth our poet has combined the popular tale 
of the matricide Orestes, and of the removal by his means of the 
hereditary curse imposed on the house of Tantalus*. This also 


1 Homer, //. 9.155, 287. Cp. Lucretius 1. 85. 

? See note on 1. 21 

8 The connexion (or confusion) between her divine and human charac- 
ter is once recognised in this play, at 1. 1465, where Athena declares that 
the offerings of women’s clothes are to be presented to Iphigenia herself. 

* See note on ll, 1-5. 


INTRODUCTION. XVil 


is a post-Homeric development of the original story. In the 
Iliad nothing is said of any feud between Atreus and Thyestes, 
but, on the contrary, the sceptre is represented as passing from 
one to the other in peaceful succession, and from Thyestes to 
Agamemnon (J/. 2. 104-107). In the Odyssey (4. 514, etc.) 
Menelaus tells Telemachus how Aegisthus slew Agamemnon after 
the fall of Troy, and how he was slain in his turn by Orestes 
(1. 298) ; but the murder of Clytaemnestra by her son is nowhere 
mentioned. This incident and the consequent persecution of 
Orestes by the Furies were related in the Oresteia of the lyric poet 
Stesichorus (circ. 600 B.c.), and probably also in the Nostoi of 
Agias more than a century earlier. The addition of Pylades as 
the faithful companion of Orestes and the famous contest of 
friendship, upon which so much of the modern interest of the 
play depends, is probably due to Euripides, But the incident of 
Orestes’ domicile, when an infant, with Strophius the father of 
Pylades is noted by Pindar in his 11th Pythian ode, 1. 51 
ὁ δ᾽ dpa γέροντα ξένον Στρόφιον ἐξίκετο, νέα κεφαλὰ, Παρνασοῦ πόδα 
vaiovra. Homer on the contrary says that Orestes returned to 
Mycenae from Athens (a ἀπ᾽ ᾿Αθηνάων) after seven years’ absence, 
to take vengeance upon Aegisthus, his father’s murderer. 

The Iphigenia in Tauris is the last of Euripides’ plays having for 
their theme the fortunes of the Pelopidae, or royal house of My- 
cenae. Preceding it, in the order of events, are the Electra and 
Orestes, which deal with the vengeance of Orestes upon his mother 
and Aegisthus for the murder of Agamemnon, and its immediate 
results. The Iphigenia in Aulide, as we have seen, stands first of 
all the plays founded on the tale of Troy, though latest in order 
of composition. In the choice of his subject Euripides appears 
to have been preceded by Aeschylus and Sophocles, each of 
whom wrote an Iphigenia, the latter also a tragedy called Chryses, 
apparently in continuation of the Euripidean story of Iphigenia 
and Orestes after their escape from Tauri, but with a different 
sequel. Aristotle (Poetica, ch. 17) mentions an Iphigenia by one 
Polyidus, of whom nothing else is known, but who is supposed to 
have lived about 400 B.c. In Latin Pacuvius wrote the tragedy 
of Dulorestes, containing the celebrated scene between Pylades 
and Orestes, which, as we learn from Cicero (De Amicitia, 7.24), 


b 


XVili INTRODUCTION. 


was highly applauded’. Passing to modern times, we have 
Racine’s once renowned Iphigénie en Aulide, a presentation of 
ancient Greek characters in a modern court dress. In this play 
the slaughter of Iphigenia is avoided by the substitution of 
Eriphyle, daughter of Theseus and Helen, who is sacrificed at the 
last moment in place of the heroine by the inspired command of 
Calchas”. A Tauric Iphigenia by the same author, in which Thoas 
(like Theoclymenus in the Helena) became Iphigenia’s devoted 
lover, was begun, but never completed. Afterwards came Gluck’s 
two famous operas, a play by Guimond de Ja Touche (1757), and 
lastly Goethe’s Iphigenie auf Tauris (1780-1787), of which an 
account has already been given. 


Our sole authorities for the text of this play are two MSS. of 
the r4th century; the Codex Palatinus in the Vatican Library, 
and the Codex Florentinus (known as Flor. 2) in the Laurentian 
Library at Florence. These Codices are marked by Kirchhoff 
B and C respectively, but in the footnotes to the text of this 
edition I have used for distinctness the abbreviations Cod. Pal. 
and Cod. Εἰ. Neither of them is of first-rate authority, and the 
corruptions and interpolations in this, as in other plays depending 
solely on these two MSS., have exercised the ingenuity of critics 
for successive generations. Many received corrections are due 
to the older editors, Seidler, Markland, Musgrave, Barnes, etc., 
selections from whose notes are to be found in the Variorum 
editions, down to Hermann (1833), to whom we owe the brilliant 
emendation (among others more or less valuable) of παλιμπρυμ- 
νηδόν in 1. 1395. Next to these come the editions, with Latin or 
German notes, of Badham, Hartung, Schone (1851), Klotz upon 


* Qui clamores tota cavea . . . quum, ignorante rege uter esset 
Orestes, Pylades Orestem se esse diceret, ut pro illo necaretur; Orestes 
autem, ita ut erat, Orestem se esse perseveraret.’ 

* «Je puis dire que j'ai été trés-heureux de trouver dans les anciens 
cette autre Iphigénie, que j'ai pu représenter telle qu'il m’a plu, et 
qui . . . mérite en quelque facon d’étre punie, sans étre pourtant tout ἃ 
fait indigne de compassion.’ Préface by Racine. 


INTRODUCTION. xix 


Pflugk (1860), Weil in French (1861), and (for the text only) 
Kirchhoff (1867), Dindorf in the Corpus Tragicorum (1870), and 
Nauck’s latest recension in the Teubner Series (1879). The 
German commentaries of Kéchly, founded on Schéne (1863- 
1872) and of Wecklein (1876), are full of valuable matter by way 
of exegesis and illustration, and I am mainly indebted to both 
these editors for the account given in this Introduction of the 
myth of Artemis-Iphigenia and its development. Among Eng- 
lish editions I have of course consulted Paley’s well-known 
commentary in the Bibliotheca Classica, as well as the latest one 
by Mr. England, of the Owens College, Manchester (1883), whose 
nearly exhaustive list of various readings and corrections has 
been of great assistance in the construction of my Critical 
Appendix and the footnotes appended to the text. 

As the notes in this edition are intended for moderately ad- 
vanced students, information upon ordinary points of grammar 
has been for the most part withheld. To save needless repeti- - 
tion I have given occasional references to my editions of the 
Alcestis and the Helena, both published in this series. 


CHARLES S. JERRAM., 


WoopcoTE House SCHOOL, WINDLESHAM, 
May ist, 1885. 


SRR εν - τ τ οὐ τπσπσσ τον 


Ἷ 
ἶ 
᾿ 
᾿ 
1 













~ 





aa 


ΟΠ ἸΦΙΓΈΝΕΙΑ H EN TAYPOIS. 





Nd Gas | 
BA 


e 








DRAMATIS PERSONAE. 


IPHIGENIA. THOAS. 

ORESTES. MESSENGER. 

PYLADES. ATHENA. 

HERDSMAN. CHORUS of captive Greek women. 
ὙΠΟΘΈΣΕΙΣ. 


᾿Ορέστης κατὰ χρησμὸν ἐλθὼν εἰς Ταύρους τῆς Σκυθίας μετὰ 
᾽ Lal A ΄ 
Πυλάδου παρακινηθεὶς τὸ παρ᾽ αὐτοῖς τιμώμενον τῆς ᾿Αρτέμιδος 
ξόανον ὑφελέσθαι προῃρεῖτο. προελθὼν δ᾽ ἀπὸ τῆς νεὼς καὶ φανεὶς, 
“ > ‘ a as , ‘ 

ὑπὸ τῶν ἐντοπίων ἅμα τῷ φίλῳ συλληφθεὶς ἀνήχθη κατὰ τὸν Tap’ 

᾽ cr > 4 a aA “ > 4 ε - , , 
αὐτοῖς ἐθισμὸν, ὅπως τοῦ τῆς ᾿Αρτέμιδος ἱεροῦ σφάγιον γένωνται. 
τοὺς γὰρ καταπλεύσαντας ξένους ἀπέσφαττον. 

«ς 4 4 ~ , ε , > , a , 

H μὲν σκηνὴ tov δράματος ὑπόκειται ἐν Tavpos τῆς Σκυθίας" 
« id « a x 
ὁ δὲ χορὸς συνέστηκεν ἐξ “Ἑλληνίδων γυναικῶν, θεραπαινίδων τῆς 
ἸΙφιγενείας. προλογίζει δὲ ἡ ᾿Ιφιγένεια. 


νὰ σον ον 


,͵ “αι -ν ἢ 


παρ, " 


ETPITTAGT 


I®ITENEIA H EN ΤΑΥΡΟΙΣ. 





IDITENEIA. 
Πέλοψ ὁ Ταντάλειος εἰς Πῖσαν μολὼν 
θοαῖσιν ἵπποις Οἰνομάου γαμεῖ κόρην, 
ἐξ ἧς ᾿Ατρεὺς ἔβλαστεν: ᾿Ατρέως δὲ παῖς 
Μενέλαος ᾿Αγαμέμνων te’ τοῦ δ᾽ ἔφυν ἐγὼ, 
τῆς Τυνδαρείας gad i ᾿Ιφιγένεια παῖς" 
ἣν ἀμφὶ δίναις, ἃς ead Εὔριπος πυκναῖς 
αὔραις ἑλίσσων κυανέαν ἅλα στρέφει, 


-ι 


ἔσφαξεν Ἑ λένης οὕνεχ᾽, ὡς δοκεῖ, πατὴρ 
᾿Αρτέμιδι κλειναῖς ἐν πτυχαῖσιν Αὐλίδος. 
ἐνταῦθα γὰρ δὴ χιλίων ναῶν στόλον Io 
“Ἑλληνικὸν συνήγαγ᾽ ᾿Αγαμέμνων ἄναξ, 

τὸν καλλίνικον στέφανον ᾿Ιλίου θέλων 

λαβεῖν ᾿Αχαιοὺς, τούς θ᾽ ὑβρισθέντας γάμους 
Ἑλένης μετελθεῖν, Μενέλεῳ Ee ‘labia 

δεινῇ δ᾽ ἀπλοίᾳ, πνευμάτων οὐ τυγχάνων, I 


on 


εἰς ἔμπυρ᾽ ἦλθε, καὶ λέγει Κάλχας τάδε" 
“Ὦ, τῆσδ᾽ ἀνάσσων Ἑλλάδος στρατηγίας, 
᾿Αγάμεμνον, οὐ μὴ ναῦς ἀφορμίσῃ χθονὸς, 


4. τοῦ δ᾽ for τοῦδ᾽ Schaefer. 5. παιδός Elmsley. 6. δίνας 
Monk. 8. eivex’ Nauck. 13. ᾿Αχαιοῖς Lenting. 14. Cod. FI. 
Ἑλένῃ. Ald. Ἑλένης. 15. MSS. δεινῆς τ᾽ ἀπλοίας πνευμάτων τ᾽ οὐ 
τυγχάνων. 18. ἀφορμίσῃς Kirch. (some copies ἀφορμήσῃ). 


B 2 


4 EYPIMIAOY 


πρὶν ἂν κόρην σὴν ᾿Ιφιγένειαν “Aprepts 
lal = “ Ἂς - ἊΝ ͵ 
λάβῃ σφαγεῖσαν᾽ ὅ τι γὰρ ἐνιαυτὸς τέκοι 20 
7 , an 
κάλλιστον, ἠὔξω φωσφόρῳ θύσειν θεᾷ. 
παῖδ᾽ οὖν ἐν οἴκοις σὴ Κλυταιμνήστρα δάμαρ 
ἐς ποι Ι 
τίκτει, (τὸ καλλιστεῖον εἰς ἔμ᾽ ἀναφέρων) 
«ἃἁ / a ) 7 9.5 / / 
ἣν χρή σε Odom. καί μ' ᾽Οδυσσέως τέχναις 


—- = 


is] 
wr 


μητρὸς παρείλοντ᾽ ἐπὶ γάμοις ᾿Αχιλλέως. 
ἐλθοῦσα δ᾽ Αὐλίδ᾽ ἡ τάλαιν᾽ ὑπὲρ πυρᾶς 
μεταρσία ληφθεῖσ᾽ ἐκαινόμην ξίφει" 
ἀλλ᾽ ἐξέκλεψεν ἔλαφον ἀντιδοῦσά μου 
ἼΑρτεμις ᾿Αχαιοῖς, διὰ δὲ λαμπρὸν αἰθέρα 
πέμψασά p εἰς τήνδ᾽ ᾧκισεν Ταύρων χθόνα, 30 | 
οὗ γῆς ἀνάσσει βαρβάροισι βάρβαρος 
Θόας, ὃς ὠκὺν πόδα τιθεὶς ἴσον πτεροῖς 
2 + 593. NF / τι / / 
εἰς τοὔνομ. ἦλθε τόδε ποδωκείας χάριν. 
val ~~ Ὁ a obve , , ΓΑ 
ναοῖσι ὃ ἐν τοῖσδ᾽ ἱερίαν τίθησί με 
of , a “ Ἢ Ν 
ὅθεν νόμοισι τοῖσιν ἤδεται θεὰ 35 : 
" wz ε a " > @ x , a ᾿ 
Αρτεμις ἑορτῆς, τοὔνομ᾽ ἧς καλὸν μόνον : 
τὰ δ᾽ ἄλλα σιγῶ, τὴν θεὸν φοβουμένη" ; 
θύω γὰρ, ὄντος τοῦ νόμου καὶ πρὶν πόλει, 


ΓΟ 


an 7 
ὃς ἂν κατέλθῃ τήνδε γῆν “Ἕλλην ἀνήρ. 
κατάρχομαι μὲν, σφάγια δ᾽ ἄλλοισιν μέλει 40 
1 oS A at χε ΤΟΙΣ, 2 ς “ 
ἄρρητ᾽ ἔσωθεν τῶνδ᾽ ἀνακτόρων θεᾶς. 
ἃ καινὰ δ᾽ ἥκει νὺξ φέρουσα φάσματα, 
λέξω πρὸς αἰθέρ᾽, εἴ τι δὴ τόδ᾽ ἔστ᾽ ἄκος. 
x 2 , cA lal ᾽ ΡῚ a n 
ἔδοξ᾽ ἐν ὕπνῳ τῆσδ᾽ ἀπαλλαχθεῖσα γῆς 
> “a 2 wy / ᾽ 5 
οἰκεῖν ἐν Ἄργει, παρθένοισι δ᾽ ἐν μέσαις 45 
εὕδειν, χθονὸς δὲ νῶτα σεισϑῆναι σάλῳ, 
φεύγειν δὲ κἄξω στᾶσα θριγκὸν εἰσιδεῖν 


20. λάβῃ for λάβοι Elmsley. 24. τέχναι Monk, &c. 48. ἐξέ- 
κλεψέ μ᾽ Reiske. 29. ᾿Αχαιούς Nauck. 35. τοῖσιν Cod. Pal., 
corr. for τοισίδ᾽, 45. παρθενῶσι Markl., ὅτε. 


Senter. 


ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 5 


- 3 
δόμων πίτνοντα, πᾶν δ᾽ ἐρείψιμον στέγος 
βεβλημένον πρὸς οὖδας ἐξ ἄκρων. σταθμῶν. 
μόνος δ᾽ ἐλείφθη στῦλος, ὡς ἔδοξέ μοι, 50 
/ / > > 5 ’ 
δόμων πατρῴων, ἐκ ὃ ἐπικράνων κόμας 
ξανθὰς καθεῖναι, φθέγμα δ᾽ ἀνθρώπου λαβεῖν, 
κἀγὼ τέχνην τήνδ᾽ ἣν ἔχω ξενοκτόνον — 
τιμῶσ᾽ ὑδραίνειν αὐτὸν ὡς θανούμενον, 
κλαίουσα. τοὔναρ δ᾽ ὧδε συμβάλλω τόδε’ 55 
τέθνηκ᾽ ᾿Ορέστης, οὗ κατηρξάμην ἐγώ. 
A ἃς y+ > eee “ a oe - 
στῦλοι γὰρ οἴκων εἰσὶ παῖδεξ ἄρσενες 
θνήσκουσι δ᾽ ods ἂν χέρνιβες βάλωσ᾽ ἐμαί. 
[οὐδ᾽ αὖ συνάψαι τοὔναρ εἰς φίλους ἔχω" 
> n / 
Στροφίῳ γὰρ odK’ ἦν παῖς, ὅτ᾽ ὠλλύμην ἐγώ.] 60 
νῦν οὖν ἀδελφῷ βούλομαι δοῦναι χοὰς 
2 5 ᾿ “ ἃς ’ > x 
παροῦσ᾽ ἀπόντι, ταῦτα yop δυναίμεθ᾽ av, 
\ ΡΝ δ. ὦ og ar ee 
σὺν προσπόλοισιν, as ἔδωχ᾽ ἡμῖν ἄναξ 
Ἑλληνίδας γυναῖκας. ἀλλ᾽ ἐξ αἰτίας 
ν» Ἢ ΩΣ Sit Tea’, , 
οὔπω τινὸς πάρεισιν" Ely εἴσω δόμων 65 
2 ΄ ΚΕ eee , : ε 
ἐν οἷσι ναΐω τῶνδ᾽ ἀνακτόρων θεᾶς. 


ΟΡΕΣΤΗΣ. 


ὅρα, φυλάσσου μή τις ἐν στίβῳ βροτῶν. 


ΠΥΛΑΔΗΣ. 
ὁρῶ, σκοποῦμαι δ᾽ ὄμμα πανταχοῦ στρέφων. 
ΟΡ. Πυλάδη, δοκεῖ σοι μέλαθρα ταῦτ᾽ εἶναι θεᾶς ; 
[ἔνθ᾽ ᾿Αργόθεν ναῦν ποντίαν ἐστείλαμεν ; | 70 
ΠΥ. ἔμοιγ᾽, Ὀρέστα" σοὶ δὲ συνδοκεῖν χρεών. 


50. MSS. ἐλήφθη. Kirch. δὲ λειφθείς. 51. ἐκ μὲν Weil. 
54. ὑδραίνειν for ὕδραινον Musgrave. 58. ἐμαί for ἐμέ Scaliger. 
62. ἀπόντι for πάντι Canter. ἀπούσ᾽ ἀπόντι Badham. 65. Tivos 
πάρεισιν; Markl. εἶμ᾽ for eis ἐμ᾽ (és ἐμ) Herm. 67. φύλασσε 
Elmsl. 68. πανταχῆ Monk. 


ό ΕΥ̓ΡΙΠΙΔΟΥ͂ 


OP. καὶ βωμὸς, “Ἕλλην οὗ καταστάζει φόνος ; 
ΠΥ. ἐξ αἱμάτων γοῦν ξάνθ᾽ ἔχει θριγκώματα. 
a > Ce) > a WAS 9? Mees > / 
OP. θριγκοῖς δ᾽ ὑπ᾽ αὐτοῖς σκῦλ᾽ ὁρᾷς ἠρτημένα ; 
ΠΥ. τῶν κατθανόντων γ᾽ ἀκροθίνια ξένων. 75 
OP. ἀλλ᾽ ἐγκυκλοῦντ᾽ ὀφθαλμὸν εὖ σκοπεῖν χρεών. 
> val lal 3 ΩΝ / 5. " bY 
ὦ Φοῖβε, ποῖ μ΄ αὖ rnvd ἐς ἄρκυν ἤγαγες 
χρήσας, ἐπειδὴ πατρὸς αἷμ᾽ ἐτισάμην, 
, ἢ Δ >» , 
μητέρα κατακτάς ; διαδοχαῖς 6 ᾿Ερινύων 
ἠλαυνόμεσθα φυγάδες, ἔξεδροι χθονὸς, 80 
δρόμους τε πολλοὺς ἐξέπλησα ᾿καμπίμους. 
zl Ν / 5 5" 7 an ei; 
ἐλθὼν δέ σ ἠρώτησα πῶς τροχηλάτου 
ἢ Ἀπ ν χη 5  ῊΣΣ , peor: _—sr 
; μανίας ἂν ἔλθοιμ εἰς τέλος πόνων τ ἐμῶν, 
[ods ἐξεμόχθουν περιπολῶν καθ᾽ ᾿Ἑλλάδα.] 
σὺ δ᾽ εἶπας ἐλθεῖν Ταυρικῆς μ᾽ ὅρους χθονὸς, 85 
Υγ oA. / 7 ἂν eA 
ἐνθ΄ ᾿Αρτεμίς σοι σύγγονος βωμοὺς ἔχει, 
λαβεῖν τ᾽ ἄγαλμα θεᾶς, ὅ φασιν ἐνθάδε 
εἰς τούσδε ναοὺς οὐρανοῦ πεσεῖν ATO" 
, > ΤᾺ t ey ΄, \ 
λαβόντα δ᾽ ἢ τέχναισιν ἢ τύχῃ τινὶ, 
κίνδυνον ἐκπλήσαντ᾽, ᾿Αθηναίων χθονὶ go 
δοῦναι" τὸ δ᾽ ἐνθένδ᾽ οὐδὲν ἐρρήθη πέρα" 7 
καὶ ταῦτα δράσαντ᾽ ἀμπνοὰς ἕξειν πόνων. 
ἥκω δὲ πεισθεὶς σοῖς λόγοισιν ἐνθάδε 
ΒΑ > a ἡ ἧς 9.28 a 
ἄγνωστον εἰς γῆν, ἄξενον. σὲ δ᾽ ἱστορῶ, 
Πυλάδη, σὺ γάρ μοι τοῦδε συλλήπτωρ πόνου, 95 
7ὔ “ τὰ / Ἂν ’ὔ δ 
τί δρῶμεν ; ἀμφίβληστρα γὰρ τοίχων ὁρᾷς 
ὑψηλά" πότερα δωμάτων προσαμβάσεις . 
᾿ , Uae eS ! dn ¥ 
ἐκβησόμεσθα; πῶς ap οὖν λάθοιμεν ἂν ; 
ἢ χαλκότευκτα κλῇθρα λύσαντες μοχλοῖς, 
73. θριγκώματα Ruhnken for τριχώματα. 75. γ᾽ ἀκροθίνια for 
τἀκροθίνια Dindorf. 86. σοι for σύ Kirch. (σή Herm.). 87. οὗν- 
θάδε Markl. and Herm. QI. πέρα for πέρας Brodaeus. 97. κλι- 


μάκων Kirch. 98. ap Cod. Fl, ἂν Pal. λάθοιμεν for μάθοιμεν 
Reiske. 


ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 7 


ζυ ION »” X\ ae | ,ὔ ΄ 
ὧν οὐδὲν ἴσμεν ; ἣν δ᾽ ἀνοίγοντες πῦλας 100 
ληφθῶμεν εἰσβάσεις TE μηχανώμενοι, 
θανούμεθ᾽. ἀλλὰ πρὶν θανεῖν νεὼς ἔπι 
Φ ~ 9 
φεύγωμεν, ἧπερ δεῦρ᾽ ἐναυστολήσαμεν. 
ΠΎῪ. φεύγειν μὲν οὐκ ἀνεκτὸν οὐδ᾽ εἰώθαμεν" 
τὸν τοῦ θεοῦ δὲ χρησμὸν οὐ κακιστέον. 105 
a / 
ναοῦ δ᾽ ἀπαλλαχθέντε κρύψωμεν δέμας 
κατ᾽ ἄντρ᾽ ἃ πόντος νοτίδι διακλύζει pedas, 
\ By) Α͂ > \ I 
νεὼς ἄπωθεν, μὴ τις εἰσιδὼν σκάφος 
nan » 5 n re 
βασιλεῦσιν εἴπῃ κάτα ληφθῶμεν βίᾳ. 
ed Ν \ » / , 
ὅταν δὲ νυκτὸς ὄμμα AVyaias μόλῃ, ΣΙΟ 
τολμητέον τοι ἕξεστὸν ἐκ ναοῦ λαβεῖν 
ἄγαλμα πάσας προσφέροντε μηχανάς. 
“ / > » ᾽ν Ὡ Ν 
ὅρα δέ γ᾽ εἴσω τριγλύφων, ὅποι κενὸν 
δέμας καθεῖναι: τοὺς πόνους yap ἁγαθοὶ 
τολμῶσι, δειλοὶ δ᾽ εἰσὶν οὐδὲν οὐδαμοῦ. Tis 
οὔτοι μακρὸν μὲν ἤλθομεν κώπῃ πόρον, 
ἐκ τερμάτων δὲ νόστον. ἀροῦμεν πάλιν ; 
ΟΡ, ἀλλ᾽ εὖ γὰρ εἶπας, πειστέον. χωρεῖν χρεὼν 
ὅποι χθονὸς κρύψαντε λῆσομεν δέμας. 
οὐ γὰρ τὸ τοῦ θεοῦ γ᾽ αἴτιον γενήσεται [20 
ἃ ς “ 
πεσεῖν ἄχρηστον θέσφατον᾽ τολμητέον᾽ 
, & \ 25 \ οἱ , Anos t 
μόχθος yap οὐδεὶς τοῖς νέοις σκῆψιν φέρει. 


ΧΟΡΟΣ. 
> ἜΝ ον 
εὐφαμεῖτ, ὦ 
| πόντου δισσὰς συγχωρούσας 
/ > , 7 
πέτρας Εὐξείνου ναίοντες. 125 


> o o “ 
ὦ παῖ τᾶς Λατοῦς, 


111. τὸ (for τοι) Cod. ΕἸ., νὼ Dind., σοι Herm. 112. προσφέ- 
ροντα Cod. Pal. 113. yetoa Blomfield. ὅπου Elmsl., ὅπῃ Kirch. 
116. οὕτω Nauck. 121, ἄκραντον Blomf., Nauck. 


8 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


Δίκτυνν᾽ οὐρεία, 
πρὸς σὰν αὐλὰν, esha 
ναῶν χρυσήρεις θριγκοὺς, 
πόδα παρθένιον ὅσιον ὁσίας. 130 
κλῃδούχου δούλα πέμπω, 
Ἑλλάδος εὐΐππου πύργους 
καὶ τείχη χόρτων τ᾽ εὐδένδρων 
ἐξαλλάξασ᾽ Ἑὐρώταν, 135 
πατρῴων οἴκων ἕδρας. 
ἔμολον" τί νέον ; τίνα φροντίδ᾽ ἔχεις ; 
τί με πρὸς ναοὺς ἄγαγες ἄγαγες, 
ὦ παῖ τοῦ τᾶς Τροίας πύργους 
ἐλθόντος κλεινᾷ σὺν κώπᾳ 140 
χιλιοναύτᾳ μυριοτευχεῖ 
[τῶν] ᾿Ατρειδᾶν τῶν { κλεινῶν ; 
1Φ. ἰὼ ὁμωαὶ, 
δυσθρηνήτοις ὡς θρήνοις 
ἔγκειμαι, TAS οὐκ εὐμούσον 145 
μολπαῖσι βοᾶς ἀλύροις ἐλέγοις, 
@ ἐ ἐν κηδείοις οἴκτοις, 
οἷαι μοι συμβαίνουσ᾽ ἅται, 


SE he Ἢ 


ovyyovoy ἀμὸν κατακλαιομένα 

(was, τοίαν ἰδόμαν ὄψιν [ὀνείρων [80 
νυκτὸς, Tas ἐξῆλθ᾽ ὄρφνα. 

ὀλόμαν ὀλόμαν" οὐκ εἴσ᾽ οἶκοι 

πατρῷοί μοι φροῦδος γέννα. 


φεῦ φεῦ τῶν ices μόχθων: 155 
ἰὼ 2 
ἰὼ δαίμων, ὃς τὸν 
135. Εὐρώταν for Εὐρώπαν Barnes. 141. μυριοτευχεῖ for -ois 
Barnes (-ovs Seidler). 142. τῶν inserted in Cod. Pal. 146. μολ- 
παῖσι Bods for μολπᾶς βοάν Heath. 148. ofa for ai Badham. 
150. Totay for οἵαν Dindorf. 154. μοι for οἴμοι Seidler. 


156, 157. ἰὼ δίς, δαίμων, μοῦνον for δαῖμον, μόνον Heath. 


ΙΦΙΓΕΝΕΙΑ Η ΕΝ TAYPOIS. 9 


n 


| podvdr με κασίγνητον συλᾷς 
| “Aida πέμψας, ᾧ τάσδε χοὰς 
μέλλω κροτῆρα τε τὸν φθιμένων 160 
Sraneetr pels ἐν νώτοις; 
πηγάς τ᾽ οὐρείων ἐκ μόσχων 
Βάκχου τ᾽ οἰνηρὰς λοιβὰς 
ξουθᾶν τε πόνημα μελισσᾶν, 165 
ἃ νεκροῖς θελκτήρια κεῖται. se 
ἀλλ᾽ ἔνδος μοι πάγχρυσον 
τεῦχος καὶ λοιβὰν ἽΑιδα. 
ὦ κατὰ γαίας ᾿Αγαμεμνόνιον 170 
θάλος, ὡς φθιμένῳ τάδε σοι πέμπω; 
δέξαι δ᾽ οὐ γὰρ πρὸς τύμβον σοι 
ξανθὰν χαίταν, οὐ δάκρυ᾽ οἴσω. 
τηλόσε γὰρ δὴ σᾶς ἀπενάσθην 175 
πατρίδος καὶ ἐμᾶς, ἔνθα δοκήμασι 
κεῖμαι σφαχθεῖσ᾽ & τλάμων. ἊΝ, 
ΧΟ. ἀντιψάλμους ὠδὰς ὕμνον τ᾽ 
᾿Ασιήταν σοι βάρβαρον ἰαχὰν 180 
δεσποίν᾽ ἐξαυδάσω τὰν ἐν 
θρήνοις μοῦσαν νέκυσιν μέλεον, 
τὰν ἐν μολπαῖς Αιδας ὑμνεῖ 
δίχα παιάνων. ᾿ 185 
οἴμοι, τῶν ᾿Ατρειδᾶν οἴκων 
ἔρρει φῶς σκήπτρων, οἴμοι, 
[πατρῴων οἴκων. 
τίνος €xk τῶν εὐόλβων ἴΑργει 
βασιλέων ἀρχά; ᾿ 190 
161. évvorious Kirch. 166. χεῖται Nauck. 172. πρὸς τύμβον 
for πάρος τύμβου Heath. 176. δοκήμασι for δόκιμα Porson (δοκήματα 
Herm.). 180. ἀχάν Nauck. 181. δεσποίνα γ᾽ Cod. FI. 


182. μελέων Schone. μελομέναν Musgr. 180. τίνος for τίν᾽ Badh., 
(ris ἔτ᾽ Herm.). 


1Ο 


ΕΥ̓ΡΙΠΙΔΟΥ͂ 


μόχθος δ᾽ ἐκ μόχθων ἄσσει. 
δινευούσαις δ᾽ ἵπποις πταναῖς 
ἀλλάξας ἐξ ἕδρας 

«ς Ν * / 2 Ε 5 » Ct 
ἱερὸν *peTeBao Oup avyas. 
ἅλιος. ἄλλαις δ᾽ ἄλλα προσέβα 


χρυσέας ἀρνὸς μελάθροις ὀδύνα, 


A r 2 
φόνος ἐπὶ φόνῳ, ἄχεά ὅτ’ ἄχεσιν 
ἔνθεν τῶν πρόσθεν SuabévTwy 
ἐκβαίνει ποινὰ Tavradidoav 
εἰς οἴκους σπεύδει δ᾽ ἀσπούδαστ᾽ 
ἐπὶ σοὶ δαίμων.“ 

5 > Ὁ: ig 
ἐξ ἀρχᾶς μοι δυσδαίμων 
δαίμων τᾶς ματρὸς ζώνας 

\ Ν 7 . 3. 5 “ 
καὶ νυκτὸς κείνας" ἐξ ἀρχᾶς 
λόχιαι στερρὰν παιδείαν 

a / \ 
Μοῖραι συντείνουσιν θεαὶ, 
ἂν πρωτόγονον θάλος ἐν θαλάμοις 
a μναστευθεῖσ᾽ ἐξ “Ἑλλάνων, 
Λήδας ἃ τλάμων κούρα, 
σφάγιον πατρῴᾳ λώβᾳ 

\ let he) > 2 , 
καὶ Ov. οὐκ εὐγάθητον 
ἔτεκεν, ἔτρεφεν" εὐκταίαν * δ᾽ 
< / 5 / ᾷ 
ἱππείοις ἐν δίφροισιν 
ψαμάθων Αὐλίδος ἐπέβασαν 
νύμφαν, οἴμοι, δύσνυμφον 
τῷ τᾶς Νηρέως κούρας, αἰαῖ. 
ca > 
νῦν δ᾽ ἀξείνου πόντου. ξείνα 
δυσχόρτους οἴκους vaiw 


193. ἐξ ἔδρας Seidler for ἐξέδρασ᾽ (see notes). 
ἄλλοις Seidler, 197. τ᾽ add. Barnes. 200. ἐκβαίνει etc. Wecklein 


for Ταντ. ἐκβ. mova γ᾽. 


Elms., λοχίας Badh.). 213. & add. Pflugk. 
Canter. 216. νύμφαν for νύμφαιον Scaliger. 


195 


200 


ona ἃ 


205 


210 


215 


195. ἄλλαις for 


206. λόχιαι for λοχείαν Herm. (λοχίαν 


215. ἐπιβᾶσαν 


= ta 


ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOIS. 11 


ἄγαμος ἄτεκνος ἄπολις ἄφιλος, 220 
ov τὰν Αργει μέλπουσ᾽ Ἥραν 
οὐδ᾽ ἱστοῖς ἐν καλλιφθόγγοις 
'κερκίδι Παλλάδος ᾿Ατθίδος εἰκὼ 
* καὶ Τιτάνων ποικίλλουσ᾽, ἀλλ᾽ 
c , , 
αἱμόρραντον δυσφορμιγγα 225 
oat ΠΕΣ, ϑ 4 Ν 
ξείνων FT αἱμάσσουσ ἄταν βωμοὺς, 
᾿] / > > ’ 5 Ν 
οἰκτράν τ᾽ αἰαζόντων αὐδὰν, 
οἰκτρόν T ἐκβαλλόντων δάκρυον. 
Ν a 4 / / 
καὶ νῦν κείνων μέν μοι Adda, 
τὸν δ᾽ ΓἼΑργει δμαθέντα κλαίω 230 
/ A 4 5 / 
ovyyovov, ὃν ἔλιπον ἐπιμαστίδιον 
[ἔτι βρέφος, ἔτι] νέον, ἔτι θάλος ἐν χερσὶν ματρὸς 
πρὸς στέρνοισιν T 
ΜΝ nan » } / 
Ἄργει σκηπτοῦχον “Opeortar. 235 
ΧΟ. καὶ μὴν ὅδ᾽ ἀκτὰς ἐκλιπὼν θαλασσίους 
βουφορβὸς ἥκει, σημανῶν τί σοι νέον." 
ΒΟΥΚΟΛΟΣ. 
"A / va \ Κλ [4 f 
γαμέμνονος παῖ καὶ Κλυταιμνήστρας τέκνον, 
ἄκουε καινῶν ἐξ ἐμοῦ κηρυγμάτων. 
ID, τί δ᾽ ἔστι τοῦ παρόντος ἐκπλῆσσον λόγου; 240 
BOY. ἥκουσιν εἰς γῆν, κυανέαν Συμπληγάδα 
πλάτῃ φυγόντες, δίπτυχοι νεανίαι 
τλάτῃ φυγόντες, χ : 
>A s é Bt, fey N \ Wi 
ρτέμιδι. χέρνιβας δὲ Kal κατάργματα 
οὐκ ἂν φθάνοις ἂν εὐτρεπῆ ποιουμένη. 245 
᾿ a - 9 / 
Id. ποδαποί; τίνος γῆς ὄνομ᾽ ἔχουσιν οἱ ξένοι ; 
224. καὶ add. Tyrrwhitt. 225. αἱμόρραντον for -wy Monk. 
227. αὐδὰν, οἰκτρόν τ᾽ for οὐδ᾽ dvoucrpov Tyrrwhitt. 233, 234. Herm. 


τότε, νέον---στέρνοις τ᾽ (MSS. στέρνοισι). 238. τε καὶ Reiske. 
246. Monk γῆς σχῆμ᾽. 


12 


ΒΟΥ. 
1Φ. 
ΒΟΥ. 
1Φ. 
ΒΟΥ: 
1Φ. 
| ΒΟΥ. 
Id. 
BOY. 
Id. 


BOY. 


252. 


ἐπεὶ Seidler, ἐξ ὅτου Nauck, &c. 


ΕΥ̓ΡΙΠΙΔΟΥ͂ 


a J 
Ἕλληνες" ev τοῦτ᾽ οἷδα κοὐ περαιτέρω. 


ΓΟ n / a 
οὐδ᾽ ὄνομ᾽ ἀκούσας οἶσθα τῶν ξένων φράσαι; 


/ 4 , 3 Ὁ} \ (eet 
Πυλάδης ἐκλῃζεθ᾽ ἅτερος πρὸς θατέρου. 
a 7, Ν an f / x + Ia 
τοῦ ξυζύγου δὲ τοῦ ξένου τί τοὔνομ᾽ ἦν; 
Bik In 5 a > N > ΄ 
οὐδεὶς τόδ᾽ οἶδεν οὐ γὰρ εἰσηκούσαμεν. 
n 9 » 3 > \ \ , 
πῶς δ᾽ εἴδετ᾽ αὐτοὺς Kal τυχόντες εἵλετε ; 
ἄκραις ἐπὶ ῥηγμῖσιν ἀξένου πόρου. 
: 
καὶ τίς θαλάσσης βουκόλοις κοινωνία ; 
βοῦς ἤλθομεν νίψοντες ἐναλίᾳ δρόσῳ. 
a 3 an 
ἐκεῖσε δὴ ᾿πάνελθε, πῶς νιν εἵλετε 
, Sie Ls “ \ 7 Wwe Ψ 
τρόπῳ θ᾽ ὁποίῳ᾽ τοῦτο γὰρ μαθεῖν θέλω. 
, Ν ων 3 Io 7 π λε va 
χρόνιοι yap ἧκουσ᾽, οὐδέ πω. βωμὸς θεᾶς 
᾿Ἑλληνικαῖσιν ἐξεφοινίχθη ῥοαῖς. 
3 \ Ν >] / Ν / 
ἐπεὶ τὸν εἰσρέοντα διὰ Συμπληγάδων 
βοῦς ὑλοφορβοὺς πόντον εἰσεβάλχομεν, 
nv τις διαρρὼξ κυμάτων πολλῷ σάλῳ 
κοιλωπὸς ἀγμὸς, πορφυρευτικαὶ στέγαι. 
ἢ ΔΑ, \ 95 I κεν 
ἐνταῦθα δισσοὺς εἶδέ τις νεανίας 
βουφορβὸς ἡμῶν, κἀπεχώρησεν πάλιν 
ἡ Ζὰ , 2 ; 
ἄκροισι δακτύλοισι πορθμεύων ἴχνος. 
ἔλεξε δ᾽ “Οὐχ ὁρᾶτε; δαίμονές τινες 
θάσσουσιν olde. θεοσεβὴς δ᾽ ἡμῶν τις ὧν 
any ΠΟΥ nae , 3. ee rae 
ἀνέσχε xelpe καὶ προσηύξατ᾽ εἰσιδών 
.᾽Ψ a a 
Ὦ, ποντίας mat Λευκοθέας, νεῶν φύλαξ, 
/ a -“ an 
dé€omora: Παλαῖμον, ἵλεως ἡμῖν γενοῦ, 
»ν ων Sea: Ramo) a (re Ἶ , 
εἴτ οὖν ἐπ᾽ ἀκταῖς θάσσετον Διοσκόρω, 
\ / “ 
ἢ Νηρέως ἀγάλμαθ᾽, ὃς τὸν εὐγενῆ 
ΝΥ 7 / ’ 3 
ἔτικτε πεντήκοντα Νηρῃδων χορόν. 
BY 7 , δ Ν 
ἄλλος δέ τις μάταιος, ἀνομίᾳ θρασὺς, 


230 


26ο 


7265 


270 


275 


Elmsley ποῦ, Reiske κἀντυχόντες. 253. ἄκραις Pierson 
(from Plutarch) for ἀκταῖσιν ἐπί. 256. Badham ποῦ. 258. οἵδ᾽ 


269. χεῖρε for χεῖρα Markl. 


265. Blomf. κἀνεχώρησεν. 





ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥ͂ΡΟΙΣ. 13 


ἐγέλασεν εὐχαῖς, vavtidovs δ᾽ ἐφθαρμένους 

’ ἡ ἊΝ a , 2. 
θάσσειν φάραγγ ἔφασκε τοῦ νόμου φόβῳ, 

. / A 
κλύοντας ὡς θύοιμεν ἐνθάδε ξένους. 
ἔδοξε δ᾽ ἡμῶν εὖ λέγειν τοῖς πλείοσι, 
r an a f >) / 

θηρᾶν τε TH θεῷ σφάγια τἀπιχώρια. 280 

5 ΄“ / e Ἂς - / 
κἀν τῷδε πέτραν ἅτερος λιπὼν ξένοιν 


“eee 


ν / , 3... Ἂν 
ἔστη κάρα τε διετίναξ᾽ ἄνω κάτω 
> Poy 2G, Fhe , » 
κἀπεστέναξεν ὠλένας τρέμων ἄκρας, 
’ὔ 3 Ys Ν ns . ‘ Sel 
μανίαις GAaivwv, καὶ βοᾷ κυναγὸς ὥς 
“Πυλάδη, δέδορκας τήνδε; τήνδε δ᾽ οὐχ ὁρᾷς 285 
“Avdov δράκαιναν, ὥς με βούλεται κτανεῖν 
δειναῖς ἐχίδναις εἰς ἔμ᾽ ἐστομωμένη ; 
ἣ δ᾽ ἐκ ἡχυνόνου ἘΠ πνέουσα καὶ φόνον 
πτεροῖν Π  σρεις μητέρ᾽ Leal ἐμὴν 
| ἔχουσα, πέτρινον ὄχθον, ὡς ἐπεμβάλῃ. ago 
ἐς κὰν KTEVEL με ποῖ φύγω ;᾿ πὰρῆν «δ᾽ ὁρᾶν 
οὐ ταῦτα μορφῆς Bethea ἀλλ᾽ ἠλλάσσετο 
φθογγάς τε pee” καὶ κυνῶν ὑλάγματα, 
& dao’ ᾿Ἐρινῦς ἱέναι μιμήματα. 
ς Phd ἧς ; * « / 
ἡμεῖς δὲ συσταλέντες, ὡς θανούμενοι, 205 
σιγῇ καθήμεθ᾽" ὃ δὲ χερὶ σπάσας ξίφος, 
μόσχους ὀρούσας εἰς μέσας λέων ὅπως, 
παίει σιδήρῳ λαγόνας εἰς πλευρὰς ἱεὶ 
ath ge Ὑ ΡΟΣ. Εἰς P 5» 
δοκῶν ᾿Ερινῦς θεὰς ἀμύνεσθαι τάδε, 
ε ς᾽ ἰδὲ ty" ΑΝ Bist lng of 
ὡς αἱματηρὸν πέλαγος ἐξανθεῖν ἁλός. 300 
5) . a Car εἰ Ὁ , 
κἂν τῷδε πᾶς τις, ὡς ὁρᾷ βουφόρβια 
/ Ν a fi 3 2) / 
πίπτοντα καὶ πορθούμεν᾽, ἐξωπλίζετο, 
κόχλους τε φυσῶν συλλέγων τ᾽ ἐγχωρίους" 


281. tévow for ξένην Brodaeus. 284. Herm. κυναγὸν (see note). 


288. MSS. é« χιτώνων (see note). 292. ταῦτα for ταὐτά Markl. 
294. Badh. ἃ ᾿φασκ᾽ (MSS. ἅς dao’). Nauck μυκήματα. 296. χερὶ 
σπάσας for περισπάσας Pierson. 298. πλευράς θ᾽ Musgr. 300. 


Markl. ὥσθ᾽. 


14 


306. μικρῷ for μακρῷ Ald. 
312. Herm. εὐπτύκτους (εὐπήκτους in Lucian.) 
ἔγνωκε Scaliger. 
ηὐστόχει. 


ΕΥ̓ΡΙΠΙΔΟΥ 


\ >) “ Ν \ / / 

πρὸς εὐτραφεῖς yap καὶ νεανίας ξένους 
φαύλους μάχεσθαι βουκόλους ἡγούμεθα. 
πολλοὶ δ᾽ ἐπληρώθημεν ἐν μικρῷ χρόνῳ. 

’ὔ Ἂς / / € / \ 
πίπτει δὲ μανίας πίτυλον ὃ ξένος pebels, 

} 2 ΜᾺ “ Ξ ςε Ἴ ΤΟΥ , 

στάζων ἀφρῷ γένειον ws δ᾽ ἐσείδομεν 
προὔργου πεσόντα, πᾶς ἀνὴρ ἔσχεν πόνον 
βάλλων ἀράσσων" ἅτερος δὲ τοῖν ξένοιν 
ἀφρόν τ᾽’ ἀπέψη. σώματός τ᾽ ἐτημέλει 

3 I > / ¢ Ν 
πέπλων τε προὐκάλυπτεν εὐπήνους UPas, 
καραδοκῶν μὲν τἀπιόντα τραύματα, 
φίλον δὲ θεραπείαισιν ἄνδρ᾽ εὐεργετῶν, 
yi 5. ae εἰ ¢ , — 
ἔμφρων δ᾽ ἀνάξας ὁ ξένος. πεσήματος 
oy , , fn 
ἔγνω κλύδωνα πολεμίων προσκείμενον 
καὶ τὴν παροῦσαν συμφορὰν αὐτοῖν πέλας, 
ὠμωξέ θ᾽: ἡμεῖς δ᾽ οὐκ ἀνίεμεν πέτρου 
Dp ἡμεῖς νίεμεν πέτρους 
βάλλοντες, ἄλλος ἄλλοθεν προσκείμενοι. 

® Xv 4 A , is , ᾿ 
οὗ δὴ τὸ δεινὸν παρακέλευσμ᾽ ἠκούσαμεν 
“ Πυλάδη, θανούμεθ᾽, GAN ὅπως θανούμεθα 


ι ἄν. 
κάλλισθ᾽: ἕπου μοι, φάσγανον σπάσας χερί. 


ὡς δ᾽ εἴδομεν δίπαλτα πολεμίων ξίφη, 
a ΄ 5 δ᾽ ,7ὔ / 

φυγῃ λεπαίας ἐξεπίμπλαμεν νάπας. 

> 3 5 / e , 

ἀλλ᾽ εἰ φύγοι Tis, ἅτεροι προσκείμενοι 

ἔβαλλον αὐτούς" εἰ δὲ τούσδ᾽ ὠσαίατο, 

αὖθις τὸ νῦν ὑπεῖκον ἤρασσον πέτροις. 
3 Sy A Ξ M4 Ν 5 “ 

ἀλλ᾽ ἣν ἄπιστον μυρίων γὰρ ἐκ χερῶν 

οὐδεὶς τὰ τῆς θεοῦ θύματ᾽ ηὐτύχει βαλών. 
, / ; Ν 3 , 

μόλις δέ νιν τόλμῃ μὲν οὐ χειρούμεθα, 
4 ᾿ς , 3 “ 

κύκλῳ δὲ περιβαλόντες ἐξεκλέψαμεν 


318. Cod. ΕἸ. (corr.) πέτροις. 
331. Bothe ἐξεκόψαμεν, Herm. ἐξεκλέψαμεν. 


a a 


ws 


Bs 


311. ἀπέψη for ἀπέψα Elmsl. 
316. ἔγνω for 
329. Badh. 


ἸΦΙΓΈΝΕΙΑ H ΕΝ TAYPOIS. 15 


, ad ld 3 > \ a , 
πέτροισι χειρῶν φάσγαν᾽, εἰς δὲ γὴν γόνυ 


καμάτῳ καθεῖσαν πρὸς δ᾽ ἄνακτα τῆσδε γῆς 
Marte p ” Yl 


, / ς > Ὁ \ “ ! 
κομίζομέν νιν. 6 8 ἐσιδὼν ὅσον τά 
3 δ \ "7 ν Ns 
ἐς xepviBas τε Kal σφαγει ἔπεμπε 
» Ν ly) μὰ δος a 
εὔχου δὲ τοιάδ᾽, ὦ νεᾶνί, σοι ξένων 


χος 


σοι. Be 33 “i 


σφάγια παρεῖναι: κἂν ἀναλίσκῃς ξένους 
Y p n 


τοιούσδε, τὸν σὸν Ἑλλὰς ἀποτίσει φόνον 


δίκας τίνουσα τῆς ἐν Αὐλίδι σφαγῆς. 


᾽ 
δ 0) θαυμάστ᾽ ἔλεξας τὸν φανένθ᾽, ὅστὶς 


ποτὲ Fi, 


Ἕλληνος ἐκ γῆς πόντον ἦλθεν ἄξενον. 

9 \ ν᾿ , \ ἢ τ ὁ 

[8 εἶεν.. σὺ μὲν κόμιζε τοὺς ξένους μολών 
| τὰ δ᾽ ἐνθάδ᾽ ἡμεῖς Fota φροντιούμεθα. 


καρδία τάλαινα, πρὶν μὲν eis’ ξένους 


γαληνὸς ἦσθα καὶ φιλοικτίρμων ἀεὶ, 


345 


εἰς θοὐμόφυλον ἀναμετρουμένη δάκρυ, 


Ἕλληνας ἄνδρας ἡνίκ᾽ εἰς χέρας λάβοις. 


νῦν δ᾽ ἐξ ὀνείρων οἷσιν ἠγριώμεθα, 


δοκοῦσ᾽ ᾿Ορέστην μηκέθ᾽ ἥλιον βλέπειν, 


/ / 3 δ 
δύσνουν με λήψεσθ᾽, οἵτινές ποθ᾽ ἥκετε. 350 


καὶ τοῦτ᾽ ap ἦν ἀληθὲς, ἠσθόμην, φίλαι: 


roe mer 


€ a Ἂ na 
ol δυστυχεῖς yap τοῖσιν εὐτυχεστέροις 

3 \ lan ! n i) 
αὐτοὶ καλῶς πράξαντες οὐ φρονοῦσιν εὖ. 


5 3 + Aa 3 
ἀλλ᾽ οὔτε πνεῦμα Διόθεν ἦλθε πώποτε, 


οὐ πορθμὶς, ἥτις διὰ πέτρας Συμπληγάδας 355 


Ἑλένην ἀπήγαγ᾽ ἐνθάδ᾽, ἥ μ᾽ ἀπώλεσε, 


,ὔ ’ 
Μενέλεών θ᾽, iv’ αὐτοὺς ἀντετιμωρησάμην, 


Ἂς 5 lal lal ae pa) 
τὴν ἐνθάδ᾽ Αὖλιν ἀντιθεῖσα τῆς ἐκεῖ, 


a ’ of 
ov p ὥστε μόσχον Aavatdar χειρού 


325. ἐς (eis) for τε Valckenaer (Hartung émé). 
(see note). 351. ησθόμην for ἠχθόμην Dind. 
κακῶς Seidler. 354, 355. Kirch. εἴθε---ἢ πορθμίς. 
κατήγαγΎ.. 359. ov for οἵ Pierson. 


μενοι 


343. Reiske ὅσια 
353. καλῶς for 
356. Badh. 


16 


τὰ τῆς θεοῦ δὲ μέμφομαι σοφίσματα, 380 
Pa a Ν BA el , 
᾿ἧτις βροτῶν μὲν ἣν τις ἅψηται φόνου, 
Ἅ νὴ / “Ἂν, a , al 
[ἢ καὶ Aoxelas ἢ νεκροῦ θίγῃ χεροῖν, | 
βωμῶν ἀπείργει, μυσαρὸν ὡς ἡγουμένη, 
ἢ 5. ἘΝ Ν ay e , 
αὐτὴ δὲ θυσίαις ἥδεται βροτοκτόνοις. 
οὐκ ἔσθ᾽ ὅπως ἂν ἔτεκεν ἣ Διὸς δάμαρ * 385 
δ! Ἂν 4 p , 5 Ν Ν “ 
"Λητὼ τοσαύτην ἀμαθίαν. ἐγὼ μὲν οὖν 
Ε τὰ Ταντάλου θεοῖσιν ἑστιάματα 
361. τότ᾽ for τοῦδ᾽ Ald. 365. ἐμὲ for ἐμή Reiske. 366. νῦν 
for νιν Tyrrwhitt. 370. προτείνας for προσεῖπας Badh. 373. οὔτ᾽ 
ἀνειλόμην for τοῦτον εἱλόμην Tyrr. (Herm. τ᾽ ove). 374. κασιγνήτῃ 


ΕΥ̓ΡΙΠΙΔΟΥ 


ἔσφαζον, ἱερεὺς δ᾽ ἦν ὃ γεννήσας πατήρ. 


n an ᾽ “ 
οἴμοι" κακῶν γὰρ τῶν TOT οὐκ ἀμνημονῶ, 


ὅσας γενείου χεῖρας ἐξηκόντισα 
γονάτων τε τοῦ τεκόντος ἐξαρτωμένη, 

, / > / 
λέγουσα τοιάδ᾽" “ἾΩ πάτερ, νυμφεύομαι 


νυμφεύματ᾽ αἰσχρὰ πρὸς σέθεν" μήτηρ δ᾽ ἐμὲ 


, / 3 rt n 
σέθεν κατακτείνοντος ᾿Αργεῖαί τε νῦν 
ὑμνοῦσιν ὑμεναίοισιν, αὐλεῖται δὲ πᾶν 


μέλαθρον; ἡμεῖς δ᾽ ὀλλύμεσθα πρὸς σέθεν. 


ἽΑιδης ᾿Αχιλλεὺς ἦν ἄρ᾽, οὐχ ὁ Πηλέως, 
᾿ 

ὅν μοι προτείνας πόσιν ἐν ἁρμάτων ὄχοις 
3 € BY / »} , , > 

εἰς αἱματηρὸν γάμον ἐπόρθμευσας δόλῳ. 

2 Ἂν XN lal » \ 

ἐγὼ δὲ λεπτῶν ὄμμα διὰ καλυμμάτων 

ἔχουσ᾽, ἀδελφὸν οὔτ᾽ ἀνειλόμην χεροῖν, 

ἃ a » > eile , 

Os νῦν ὄλωλεν, οὐ κασιγγήτῃ στόμα 

συνῆψ᾽ im αἰδοῦς, ὡς ioto εἰς Πηλέως 
ῇ Ξ Ἂν 3. ,3 ΄ » I 

μέλαθρα: πολλὰ δ᾽ ἀπεθέμην ἀσπάσματα 

εἰσαῦθις, ὡς ἥξουσ᾽ ἐς ΓΑργος αὖ πάλιν. 

ὦ τλῆμον, εἰ τέθνηκας, ἐξ οἵων καλῶν 

δ ) ’ \ \ ’ / 

€ppets, Opeora, καὶ πατρὸς ζηλωμάτων. 


360 


365 


370 


for -ῇ Tyrr. 478. καλῶν for κακῶν Reiske. 385. MSS. ἔτεκεν ἄν. 


Porson ἔτικτεν (see note). 


387. Herm. inserts τε before θεοῖσιν. 


ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥ͂ΡΟΙΣ. 17 


€ lal n 
ἄπιστα κρίνω, παιδὸς ἡσθῆναι Bopa, 
τοὺς δ᾽ ἐνθάδ᾽, αὐτοὺς ὄντας ἀνθρωποκτόνους, 
"εἰς τὸν θεὸν τὸ φαῦλον ἀναφέρειν δοκῷ" 390 


3 / Ν > , 4, , 
οὐδένα yap οἶμαι δαιμόνων εἶναι κακόν.» 


/ i 
XO. κυάνεαι κυάνεαι σύνοδοι θαλάσσας, σῶν ἃ. 
fey 9 € , 3 ’ 
ἵν οἷστρος ὃ ποτώμενος ᾿Αργόθεν 
3 9 A 
ἄξενον ἐπ᾽ oldua διεπέρασεν * Tots 395 


᾿Ασιήτιδα γαῖαν 
Εὐρώπας διαμείψας" 
‘yes 2G \ » , 
Tivés TOT apa τὸν εὔυδρον δονακόχλοον 
λιπόντες Εὐρώταν 400 
xv Oe 4 Ἂς / 
ἢ ῥεύματα σεμνὰ Δίρκας 
ἔβασαν ἔβασαν ἄμικτον αἶαν, ἔνθα κούρᾳ 
— 
dia τέ Ὁ. 
7 

βωμοὺς καὶ περικίονας 405 

\ ἢ Ὁ , 
ναοὺς aiua βρότειον ; 


/ 
ἦ ῥοθίοις εἰλατίναις eeenorens κώπαις QUT. α «ἡ 


si oad ἐπὶ πόντια κύματα 

νάϊον ὄχημα λινοπόροισιν αὔραις, 410 
φιλόπλουτον ἅμιλλαν ; 

αὔξοντες μελάθροισιν ; 

φίλα γὰρ ἐγένετ᾽ "ἐλπὶς ὁ ἐπὶ πήμασι βροτῶν 
ἄπληστος ἀνθρώποις, 415 
ὄλβου βάρος ot φέρονται 

πλάνητες ἐπ᾽ οἶδμα πόλεις τε βαρβάρους περῶντες 
| κοινᾷ δόξᾳ. 


390. Markl. τὴν for τόν. 394. ἵν᾽ for ἥν Herm. 395. ἄξενον 
for εὔξεινον Monk. Ἰοῦς suppl. Erfurdt (see note). 399. Sova- 
κόχλοον for -oa Elmsley. 404. Kovpa dia for κούρα διατέγγει 
Elmsley (Dind. κούρα δία, Monk Διός). 409. ἔπεμψαν for 
ἔπλευσαν Rauchenstein. 414. MSS. ἐλπὶς γένετ᾽ (see note). 
415. Elmsl. ἄπληστον (with βάρος. 418, Elmsl. ceva (eva). 


ς 


18 EYPITITAOYT 


9 
γνώμα δ᾽ οἷς μὲν ἄκαιρος ὄλ- 
a / 
βου, Tots δ᾽ εἰς μέσον ἥκει. 420 
an , Ἂς, 4 / 
πῶς πέτρας τὰς συνδρομάδας, στρ. B. 
nan oft > Ah ᾿ 
πῶς Φινεΐδας ἀὔπνους 
ἀκτὰς ἐπέρασαν 
παρ᾽ ἅλιον αἰγιαλὸν ἐπ᾽ ᾿Αμφιτρίτας 425 
c / , Σ 
ῥοθίῳ δραμόντες, 
ὅπου πεντήκοντα κορᾶν 
% \ \ 
Νηρήδων “moot χοροὶ 
/ 3 ‘A 
μέλπουσιν EYKUKALOLS, 
TAnoLoTloLoL πνοαῖς, 430 
συριζόντων κατὰ πρύμναν 
3 / / 
εὐναίων πηδαλίων 
αὔραισιν νοτίαις 
ἢ πνεύμασι Ζεφύρου, 
τὰν πολυόρνιθον ἐπ᾽ αἷαν, 435 
λευκὰν ἀκτὰν, ᾿Αχιλῆος 
δρόμους καλλισταδίους, 
ἄξεινον κατὰ πόντον ; 
ΜΔ > cr i 5 / 
εἴθ εὐχαῖσιν δεσποσύνοις avT. B. 
Λήδας Ἑλένα φίλα παῖς 440 
> n 4 ἮΝ ᾿ 
ἐλθοῦσα τύχοι τὰν 
fal l4 ed > \ ’ὔ 
Τρῳάδα λιποῦσα πόλιν, ἵν᾽ ἀμφὶ χαίτᾳ 
δρόσον αἱματηρὰν 
« a ’, 
εἱλιχθεῖσα λαιμοτόμῳ 
7 \ 
δεσποίνας χερὶ θάνῃ 445 
ἃς wy ae 3 / 
ποινὰς δοῦσ ἀντιπάλους. 
ἥδιστ᾽ ἂν ἀγγελίαν 


425. παρ᾽ ἅλιον Seidl., etc., for παράλιον (Wecklein ἀλίμενον). 
428. ποσί add. Herm. 429. Markl. etc. ἐγκύκλιοι. 433. Ald. 
αὔραις ἐν (MSS. aidpais). 439. δεσποσύνοις Markl. for «ας. 
445. Seidl., etc., θάνοι. 447. MSS. τήνδ᾽ ἀγγελίαν, Herm. ἥδιστ᾽ ἂν δ᾽. 


ἸΦΙΓΈΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 10 


δεξαίμεθ᾽, “Ἑλλάδος ἐκ γᾶς 

πλωτήρων εἴ τις ἔβα, 

δουλείας ἐμέθεν 450 
δειλαίας παυσίπονος" 

καὶ γὰρ ὀνείροισι συνείην. 

δόμοις πόλει Te πατρῴᾳ, 

τερπνῶν ὕμνων ἀπολαύ-- 

ειν κοινὰν χάριν ὄλβῳ. ἡ 455 


GAN οἵδε χέρας δεσμοῖς. δίδυμοι 
συνερεισθέντες χωροῦσι, νέον 
πρόσφαγμα θεᾶς". σιγᾶτε, φίλαι. 
τὰ γὰρ «Ἑλλήνων ἀκροθίνια δὴ 
ναοῖσι πέλας τάδε βαίνει" 460 
οὐδ᾽ ἀγγελίας ψευδεῖς ἔλακεν 

\ Pa 
βουφορβὸς ἀνήρ. 
> , > » $y? 59 , 
ὦ πότνι, εἴ σοι TAD ἀρεσκόντως 
πόλις ἥδε τελεῖ, δέξαι θυσίας, 
ἃς 6 παρ᾽ ἡμῖν νόμος οὐχ ὁσίας 465 
Ἕλλησι. διδοὺς ἀναφαΐίνει. 


‘ 


ID. εἶεν" 
τὰ τῆς θεοῦ μὲν πρῶτον ws καλῶς ἐχῃ 
στῶν μοι. πε τῶν ξένων χέρας, 
ὡς ὄντες ἱεροὶ μηκέτ᾽ ὦσι δέσμιοι. 

ναοῦ δ᾽ ἔσω στείχοντες εὐτρεπίζετε 470 
& χρὴ ᾿πὶ Tots peer e καὶ νομίζεται. 
ped" : 
τίς ἄρα μήτηρ ἡ τεκοῦσ᾽ ὑμᾶς ποτε 
πατήρ τ᾽; ἀδελφή τ᾽, εἰ γεγῶσα τυγχάνει; 

452. ὀνείροισι συνείην Kirch. for ὀνείρασι συμβαίην (see note). 


454. Herm. ὕπνων. 455. Cod. Pal. ἀπόλαυσιν. 456. δίδυμοι 
Markl., etc., for διδύμοις. 469. Kochly, etc., omit Ἕλλησι διδούς. 


C 2 


20 ΕΥ̓ΡΙΠΙΔΟΥ 
\ a “ 
| οἵων στερεῖσα διπτύχων νεανιῶν 
᾿ 
| ἀνάδελφος ἔσται. τὰς τύχας τίς οἷδ᾽ ὅτῳ 475 
79 of f ὡς ΝῊ ΣῈ ΕΝ “na 
τοιαίδ᾽ ἔσονται; πάντα yap Ta τῶν θεῶν 
> +3 Nl Στὰ DS CN) ΦΧ , 
εἰς ἀφανὲς ἕρπει, κοὐδὲν O10 οὐδεὶς κακόν' 
ε . , / sy 9 \ | a 
ἣ yap τύχη Tapnyay εἰς TO δυσμαθὲές. 
, > ὦ > & ΄ ! 
πόθεν ποθ᾽ ἥκετ᾽, ὦ ταλαίπωροι ξένοι ; 
ε Ν a Ἂ If tae) A x 
ὡς διὰ μακροῦ μὲν THVd ἐπλεύσατε χθόνα, 480 
\ 3 >) 9 yf , ΜΝ 9 oO / 
μακρὸν δ᾽ ἀπ᾽ olkwvaxpdvoy ἔσεσθ᾽ ἀεὶ κάτω. 
ΟΡ, τί ταῦτ᾽ ὀδύρει, κἀπὶ τοῖς μέλλουσι νὼ 
ral a e/ 5 a, ὍΣ 7 
κακοῖσι λυπεῖς, ἥτις εἶ ποτ΄, ὦ γύναι; 
y / . Ν A sh , cal 
οὔτοι νομίζω σοφὸν, ὃς ἂν μέλλων. θανεῖν 
» Ν al 3 7 lad / 
οἴκτῳ TO δεῖμα τοὐλέθρου νικᾶν θέλῃ, 485 
[οὐχ ὅστις “Αιδην ἐγγὺς ὄντ᾽ οἰκτίζεται,] 
σωτηρίας ἄνελπις" ὡς δύ᾽ ἐξ ἑνὸς 
\ f 7 3Γ 3:5. 2 ’ 
κακὼ συνάπτει, μωρίαν T ὀφλισκάνει 
θνήσκει θ᾽ ὁμοίως" τὴν τύχην δ᾽ ἐᾶν χρεών. 
eras Ἂς We an \ Ν > , 
nuas δὲ μὴ θρήνει σύ' τὰς yap ἐνθάδε 490 
θυσίας ἐπιστάμεσθα καὶ γιγνώσκομεν.. 
[Φ. πότερος ἄρ᾽ ὑμῶν ἐνθάδ᾽ ὠνομασμένος 
Πυλάδης κέκληται; τόδε μαθεῖν πρῶτον θέλω. 
ΟΡ. ὅδ᾽, εἴ τι δή σοι τοῦτ᾽ ἐν ἡδονῇ μαθεῖν. 
[Φ. ποίας πολίτης πατρίδος “Ἕλληνος γεγώς ; 495 
ΟΡ. τί δ᾽ ἂν μαθοῦσα τόδε πλέον λάβοις, γύναι ; 
ΙΦ, πότερον ἀδελφὼ μητρός ἐστον ἐκ μιᾶς ; 
ΟΡ. φιλότητί γ᾽" ἐσμέν δ᾽ οὐ κασιγνήτω γένει. 
ID. σοὶ δ᾽ ὄνομα ποῖον ἔθεθ᾽ 6 γεννήσας πατήρ; 
ΟΡ. τὸ μὲν δίκαιον δυστυχεῖς καλοίμεθ᾽ ἄν. 500 
> Ne Va fet) a Ν \ na / 
Id, οὐ τοῦτ᾽ ἐρωτῶ τοῦτο μὲν δὸς τῇ τύχῃ. 
ΟΡ. ἀνώνυμοι θανόντες οὐ γελῴμεθ᾽ ἄν. ΄ 
475. Cod. Pal. of8’ ὅτι. 481. Nauck μακρὰν ---χθονός, Dobree 
ἔσεσθε δή. 482. νὼ Porson for νῷν. 484. Seidl. κτανεῖν. 


498. γένει Kochly for γύναι. 500. Herm. κεκλημεθ᾽ ἄν from one copy. 


[Φ. 


ΟΡ. 


Id, 
OP. 
Id. 
OP. 
Ib, 
OP. 

Id, 
OP. 
[Φ. 
ΟΡ. 
Id, 
OP. 
Ie, 

OP. 
Id, 

OP. 

1d, 

OP. 
Id, 

OP. 
Id, 

OP. 
Id, 

_OP. 

‘Id, 

OP. 
[Φ. 

ΟΡ, 


ΙΦΙΓΕΝΕΙΑ H EN ΤΑΥΡΟΙΣ. 21 


τί δὲ φθονεῖς τοῦτ᾽ ; ἢ φρονεῖς οὕτω μέγα; 
τὸ σῶμα θύσεις τοὐμὸν, οὐχὶ τοὔνομα. 
5... «ἃ , / > / 
οὐδ᾽ av πόλιν φράσειας ἥτις ἐστί σοι; 505 
- \ ION / ε 7 
ζητεῖς yap οὐδὲν κέρδος, ws θανουμένῳ. “ 
SX a 7, ΄ Av yee 
ieee δὲ δοῦναι τὴνὸς κωλύει τί σε; 
τὸ κλεινὸν ἼΑργος πατρίδ᾽ ἐμὴν ἐλ ea 
πρὸς θεῶν ἀληθῶς, ὦ ἐέν͵ εἶ κεῖθεν γεγώς ; 
ἐκ τῶν Μυκηνῶν, αἵ ποτ᾽ ἦσαν ὄλβιαι. . 310 
Clay <TR tes, / x , , 
φυγὰς δ᾽ ἀπὴηρὰς πατρίδος, ἢ ποίᾳ τύχῃ ; 
’ ’ / > > ἘΣ ON τ: , 
yo τρόπον γε δή τιν, (οὐχ ἑκὼν ἑκών. 
καὶ μὴν ποθεινός γ᾽ ἦλθες ἐξ᾽ HAS μολών. 
οὔκουν ἐμαυτῷ γ᾽" εἰ δὲ σοὶ, σὺ τοῦδ᾽ ἔρα. 
ap ἄν τί Ἧς φράσειας ὧν ἐγὼ θέχω 5 ; 51 


σι 


ὡς ἐν παρέργῳ τῆς ἐμῆς δυσπραξίας. 

Τροίαν ἴσως οἷσθ᾽, ἧς ἁπανταχοῦ λόγος. 

ὡς μήποτ᾽ ἽΝ τὸ δ μηδ᾽ ἰδὼν ὄναρ. 

φασίν νιν οὐκέτ᾽ ᾿οὖσαν payee ΩΝ δορί. 

ἔστίν γὰρ οὕτως οὐδ᾽ ἄκραντ᾽ ἠκούσατε. 520 
Ἑλένη δ᾽ ἀφῖκται δῶμα Μενέλεω πάλιν ; 

ἥκει, κακῶς γ᾽ ἐλθοῦσα τῶν ἐμῶν τινι. 

καὶ ποῦ ’oTL; κἀμοὶ γάρ τι προὐφείλει κακόν. 
Σπάρτῃ ξυνοικεῖ τῷ πάρος Evvevvery. 

ὦ μῖσος εἰς “Ἑλληνας, οὐκ ἐμοὶ mye 525 
ἀπέλαυσα Kayo δή τι τῶν κείνη γάμων. 

νόστος δ᾽ ᾿Αχαιῶν ἐγένεθ᾽, ὡς κηῤύσσεται ; 

ὡς πάνθ᾽ ἅπαξ με ΑΜ να ἀνιστοῤεῖς. 

πρὶν γὰρ θανεῖν σε τοῦτ᾽ ἐπαυρέσδαι θέλω. 
ἔλεγχ᾽, ἐπειδὴ τοῦδ᾽ ἐρᾷς" λέξω δ᾽ ἐγώ. 530 
Κάλχας tus ἦλθε μάντις ἐκ Τροίας πάλιν ; 
ὄλωλεν, ὡς ἦν ἐν Μυκηναίοις λόγος. 


503. # Herm. for7. 514. τοῦδ᾽ Reiske for τοῦτ. 521. Weil. 
λέκτρα. 529. τοῦτ᾽ Weckl. for τοῦδ᾽. 


22, 


Id. 
OP. 
ΙΦ. 
OP. 
[Φ. 
Ov, 
| 16, 
ΟΡ. 
Ι[Φ. 
ΟΡ. 


533. ws ev’ τί Muser. for ὥς ἐστι. 
538. ἔγημ᾽ ἐν Markl. for ἔγημεν. 


ΕΥ̓ΡΙΠΙΔΟΥ͂ 


> , > ud μιν 7 Ν ε / z 
ὦ πότνι᾽, ὡς εὖ. τί yap 6 Λαέρτου γόνος ; 
» , ᾽ =» a 3 ς ‘eal 4 
οὔπω νενόστηκ οἶκον, ἔστι δ᾽, ὡς λόγος. 
ὄλοιτο, νόστου μήποτ᾽ εἰς πάτραν τυχών. 
μηδὲν κατεύχου' πάντα τἀκείνου νοσεῖ. 
Θέτιδος δὲ τῆς Νηρῇδος ἔστι παῖς ἔτι ; 
οὐκ ἔστιν' ἄλλως λέκτρ᾽ ἔγημ᾽ ἐν Αὐλίδι. 
, Ν δ, ἰὰ ε / 
δόλια yap, ὥς ye φασιν ot πεπονθότες. 
ΧῚ ’ 
tis εἶ ποθ᾽; ὡς εὖ πυνθάνει Tad’ Ἑλλάδος. 
SL haya 7 Shee ro Bo Bay ad) Ay oe , 
ἐκεῖθέν εἰμι’ παῖς ET οὐσ΄ ἀπωλόμην. 
3 lal val) ind 9D 7 5 al , 
ὀρθῶς ποθεῖς ap εἰδέναι τἀκεῖ, γύναι. 
γ᾽ τς \ A , 5. aD ¢ n 
τί δ᾽ ὁ στρατηγὸς, ὃν λέγουσ᾽ εὐδαιμονεῖν ; 
/ 3 Ἄν “ ae) 9 lal P , 
Tis ; ov yap ὃν y ἐγῴδα τῶν εὐδαιμόνων. 
᾽Ατρέως ἐλέγετο δή τις ᾽Αγαμέμνων ἄναξ. 
οὐκ οἶδ᾽" ἄπελθε τοῦ λόγου TovTov, γύναι. 
a δ δ a. €if 
μὴ πρὸς θεῶν, GAN εἴφ᾽, iv’, εὐφρανθῶ, ξένε. 
, se , κ ΧΕΡῚ ee See 
τεθνηχ ὁ τλήμων, πρὸς ὃ ἀπώλεσεέν τινα. 
θ A ,ὔ Cea ροῦ tr 3 ey , 
τέθνηκε; ποίᾳ συμφορᾷ ; τάλαιν᾽ ἐγώ. 
τί δ᾽ ἐστέναξας τοῦτο; μῶν προσῆκέ σοι; 
Ni yf > n \ / > 5 / 
τὸν ὄλβον αὐτοῦ τὸν πάροιθ᾽ ἀναστένω. 
δεινῶς γὰρ ἐκ γυναικὸς οἴχεται σφαγείς. 
ὦ πανδάκρυτος ἣ κτανοῦσα χὠ θανών. 
a / BA ν δ eb! 4 » 
παῦσαΐ νυν ἤδη μηδ᾽ ἐρωτήσῃς πέρα. 

, ὃ > 2) ζ “ Ν , δά 
τοσόνδε γ᾽, εἰ (ῇ τοῦ ταλαιπώρου δάμαρ. 
οὐκ ἔστι παῖς νιν, ὃν ἔτεχ᾽, οὗτος ὥλεσεν. 
> \ Ss c / \ / 

ὦ συνταραχϑεὶς οἶκος. ws τί δὴ OeAwp ; 
πατρὸς θανόντος Τ τήνδε τιμωρούμενος. 
φεῦ" 


«ες by \ / ’ / 
ὡς εὖ κακὸν δίκαιον εἰσεπράξατο. 


525 


540 


σι 
σι 
ο 


537. δὲ Elmsl. for 8 6. 
539. Nauck ἴσασιν for φασίν (γε 


add. in ΕἸ. corr.). 553. Cod. Pal. κτανών. 556. Hartung 


ΘΕ 
auTos, 


558. MSS. τήνδε, Elmsl. αἷμα, Herm, τῷδε (see note). 


OP. 
Id. 


IPITENEIA H EN TAYPOIS. 23 


ἀλλ᾽ οὐ τὰ πρὸς θεῶν εὐτυχεῖ δίκαιος ὦὥν-.-- 560 
be ? 
λείπει δ᾽ ἐν οἴκοις ἄλλον ᾿Αγαμέμνων γόνον ; 


ΟΡ. λέλοιπεν ᾿λέκτραν γε παῤβεναν μίαν. 
Id, τί δέ; σφαγείσης θυγατρὸς ἔστι τις λόγος ; 
ΟΡ. οὐδείς γε, πλὴν θανοῦσαν οὐχ ὁρᾶν φάος. 
Id, τάλαιν᾽ ἐκείνη χὠ κτανὼν αὐτὴν πατήρ. 565 
ΟΡ. κακῆς γυναικὸς χάριν ἄχαριν ἀπώλετο. 4“. 
[Φ. ὁ τοῦ θανόντος δ᾽ ἔστι παῖς ΓΑργει πατρός ; 
ΟΡ. ἔστ᾽, ἄθλιός γε, κοὐδαμοῦ καὶ πανταχοῦ. 
Id. ψευδεῖς ὄνειροι, χαίρετ᾽" οὐδὲν ir’ ἄρα. 
OP. οὐδ᾽ οἱ σοφοί γε δαίμονες κεκλημένοι 570 
πτηνῶν ὀνείρων εἰσὶν ἀψευδέστεροι. 
x ve » a of " 
πολὺς ταραγμὸς ἔν τε τοῖς θείοις ἔνι 
5" Ὁ Υ " ἃ XS a] =: 4 
Kav τοῖς βροτείοις" ev δὲ T λυπεῖται μόνον. 
et) ..15 y A t Δ.Ν , 
OT οὐκ ἄφρων ὧν μάντεων πεισθεὶς λόγοις 
ὄλωλεν ὡς ὄλωλε τοῖσιν εἰδόσιν. 575 
XO. Φεῦ ped? τί δ᾽ ἡμῖν of Dane | ἐἰμσητοθεν ἢ 
‘oa Sey 3 ap οὐκ εἰσί ; τίς φράσειεν ἄν; 
Id. ἀκούσατ᾽" εἰς γὰρ δή Tw’ ἥκομεν λόγον, 
ὑμῖν τ᾽ ὄνησιν ὦ ξένοι σπεύδουσ᾽ ἅμα 
2 , a ’ a" 4 fal Wheel fs 
Kapot, τὸ ὃ εὖ μάλιστα τῇδε γίγνεται, 580 
εἰ πᾶσι ταὐτὸν πρᾶγμ᾽ ἀρεσκόντως ἔχει. 
θέλοις ἂν, εἰ σώσαιμί σ᾽, ἀγγεῖλαί τί μοι 
πρὸς “Apyos ἐλθὼν τοῖς ἐμοῖς ἐκεῖ φίλοις, 
δέλτον τ᾽ ἐνεγκεῖν, ἥν τις οἰκτείρας ἐμὲ 
ἔγραψεν αἰχμάλωτος, οὐχὶ τὴν ἐμὴν 585 
φονέα νομίζων χεῖρα, τοῦ νόμου δ᾽ ὕπο 
θνήσκειν σφε, τῆς θεοῦ τάδε δίκαι᾽ ἡγουμένης ; 
572. θείοις Scal. for θεοῖς. 573. Cod. ΕἸ. corr. λείπεται (see 
note). 576. ἡμῖν οἱ φίλοι for ἡμεῖς οἵ 7 ἐμοὶ Kochly. 570. σπεύ- 
δουσ᾽ for σπουδῆς Musgr. 580. τῇδε Heimsoeth for οὕτω (see 
note). 582. θέλοις for θέλεις Portus. 587. σφε for ye Markl. 


τάδε for ταῦτα Pierson. 


24 EYPITMIAOY 


οὐδένα yap εἶχον ὅστις ἀγγείλαι μολὼν “ 
ἐς “Apyos αὖθις τάς ὅτ᾽ ἐμὰς ἐπιστολὰς 
πέμψειε σωθεὶς τῶν ἐμῶν φίλων τινί. 590 
\ 3 3 Ν ε yw Μ Ν 
σὺ ὃ, εἰ γὰρ, ὡς ἔοικας, οὔτε sbi ba 
kal τὰς Μυκήνας οἶσθα χοῦς κἀγὼ θέλω, 
σώθητι καὶ σὺ oe οὐκ wha λαβὼν 
κούφων ἕκατι γραμμάτων σωτηρίαν. 
i 3 3 4 , 5} / 
οὗτος δ᾽, ἐπείπερ πόλις ἀναγκάζει τάδε, 595 
θεᾷ γενέσθω θῦμα χωρισθεὶς σέθεν. 
ΟΡ. καλῶς ἔλεξας τἄλλα πλὴν ἕν, ὦ ξένη" 
Ν Ν a , 3. 3 \ lf / 
TO yap σφαγῆναι τόνδ᾽ ἐμοὶ βάρος μέγα. 
6 ναυστολῶν γάρ εἰμ’ ἐγὼ τὰς συμφοράς" 
οὗτος δὲ συμπλεῖ τῶν ἐμῶν μόχθων χάριν. ὄοο 
y+ / ae ee Is ον ‘a: Ag? 2% ‘ 
οὔκουν δίκαιον ἐπ΄ ὀλέθρῳ TH τοῦδ᾽ ἐμὲ 
4 7, ty 2 a a 
χάριν τίθεσθαι καὐτὸν ἐκδῦναι κακῶν. 
ἀλλ᾽ ὡς γενέσθω" τῷδε μὲν δέλτον δίδου, 
/ Ἂς ΝΜ “ na Ν . 
πέμψει γὰρ Apyos, ὥστε σοι καλῶς ἔχειν 
Coes r hat / J Ἂς a 4 
ἡμᾶς & ὃ χρήζων κτεινέτω. τὰ τῶν φίλων 605 
αἴσχιστον ὅστις καταβαλὼν εἰς ξυμφορὰς ᾿ 
αὐτὸς σέσωται. τυγχάνει δ᾽ ὅδ᾽ ὧν φίλος, 
ὃν οὐδὲν ἧσσον ἢ ᾽μὲ φῶς ὁρᾶν θέλω. 
ID. ὦ λῆμ᾽ ἄριστον, ὡς ar hn τινος 
ῥίζης πέφυκας τοῖς φίλοις τ᾽ ὀρθῶς φίλος. 610 
τοιοῦτος εἴη τῶν ἐμῶν ὁμοσπόρων 
ὅσπερ λέλειπται. καὶ γὰῤ οὐδ᾽ ἐγὼ ξένοι, 
ἀνάδελφός εἰμι, πλὴν ὅσ᾽ οὐχ ὁρῶσά viv. 
ἐπεὶ δὲ βούλει ταῦτα, τόνδε πέμψομεν 
δέλτον φέροντα, σὺ δὲ θανεῖ: πολλὴ δέ τις 615 
προθυμία σε τοῦδ᾽ ἔχουσα τυγχάνει. - 
ΟΡ. θύσει δὲ τίς με καὶ τὰ δεινὰ τλήσεται ; 


588. ἀγγείλαι for ἀγγεῖλαι Markl. (see note). 589. τ᾽ after τὰς 
add. Elmsl. 


1Φ. 
OP. 
Id, 
OP, 
[Φ. 
ΟΡ. 
1d, 
OP. 
Ie, 
OP. 


ould that 


Ρ 


ἢ 


1Φ. 


ΙΦΙΓΕΈΝΕΙΑ Η ΕΝ ΤΑΥΡΟΙΣ. 25 


5 ‘= “- Ἂς / Ν A 
eyo’ θεᾶς yap τήνδε προστροπὴν ἔχω. 
Ν / ? > - γ 3 7 
ἄζηλά γ᾽, ὦ νεᾶνι, KOUK avemaee: 
ἀλλ᾽ εἰς ἀνάγκην κείμεθ᾽, ἣν φυλακτέον. 620 
αὐτὴ ξίφει θύουσα θῆλυς ta aca : 
οὔκ: ἀλλὰ χαίτην ἀμφὶ σὴν χερνίψομαι. 
ς 5 Ν ΜΝ > ΑΝ ve a i 
ὁ δὲ σφαγεὺς Tis; εἰ TAD ἱστορεῖν με χρή. 
εἴσω δόμων τῶνδ᾽ εἰσὶν οἷς μέλει τάδε. 
τάφος δὲ ποῖος δέξεταί μ᾽ ὅταν θάνω ; 625 
πῦρ ἱερὸν ἔνδον χάσμα τς εὐρωπὸν πέτρας. 
φεῦ" 
πῶς ἄν μ᾽ ἀδελφῆς χεὶρ περιστείλειεν ἄν ;. 
μάταιον εὐχὴν, ὦ τάλας, ὅστις ποτ᾽ εἶ, 
ηὔξω" μακρὰν γὰρ βαρβάρου ναίει χθονός. 
bd Ν > Ν . t 2 eae ae 
ov μὴν, ἐπειδὴ τυγχάνεις “Apyetos ὧν, 630 
GAN ὧν ye δυνατὸν οὐδ᾽ ἐγὼ ᾿λλείψω χάριν. 

, , , 2 a7 ’ ᾿ 
πολύν τε γάρ σοι κόσμον ἐνθήσω τάφῳ, 
ξανθῷ τ᾽ ἐλαίῳ copa cov Saree ane 


᾿ καὶ τῆς ὀρείας ἀρ eee one γάνος 


ΧΟ. 


ξουθῆς μελίσσης εἰς πυρὰν βαλῷ σέθεν. 635 
ἀλλ᾽ εἶμι, δέλτον 7 ἐκ θεᾶς as ἐν 
οἴσω τὸ a δυσμενὲς μὴ “mod λάβῃς. 
φυλάσσετ᾽ αὐτοὺς, πρόσπολοι, δεσμῶν ἄτερ. 

ἴσως ἄελπτα τῶν ἐμῶν φίλων τινὶ ᾿ 

πέμψω πρὸς ΓΑργος, ὃν μάλιστ᾽ ἐγὼ φιλῶ, 640 
καὶ δέλτος αὐτῷ ζῶντας ois δοκεῖ θανεῖν 
λέγουσα πιστὰς ἡδονὰς ἀν αγγεχει 


κατολοφύρομαι σὲ τὸν χερνίβων στρ. 
ῥανίσι —U— 


618, τήνδε for τῆσδε Bothe. 631. ᾿᾽λλείψω for λείψω Markl. 
633. MSS. κατασβέσω (see note). 635. πυρὰν βαλῶ for πῦρ ἐμ- 
βαλὼν Canter. 637. βάλῃς Cod. Pal. 642. Portus λέγουσ᾽ 
ἀπίστους. 


2.6 EYPITITAOT 


μελόμενον ama) ae 645 
OP. οἶκτος 1 οὐ ταῦτ᾽, ἀλλὰ xalper, ὦ ξέναι. 
ΧΟ. σὲ δὲ τύχας μακθϊραν, ὦ νεανία, ἀντ. 
σεβόμεθ᾽, εἰς πάτραν 
ὅτι πόδ᾽ ἐπεμβάσει. 
ΠΥ. ἄζηλά τοι φίλοισι, θνησκόντων φίλων. 650 
HM. a’. ὦ σχέτλιοι πομπαΐί. 
ΗΜ. β΄. φεῦ φεῦ, διόλλυσαι. 
ΗΜ. α΄. αἰαῖ. 
ΗΜ. β΄. αἰαῖ. 
ΧΟ. πότερος ὁ μᾶλλον ; 
ἔτι γὰρ ἀμφίλογα δίδυμα μέμονε φρὴν, 655 
σὲ πάρος ἢ σ᾽ ἀναστενάξω γόοις. ~ 


| 


OP. Πυλάδη, πέπονθας ταὐτὸ πρὸς θεῶν ἐμοί ; 
ΠΥ. [οὐκ οἶδ᾽" ἐρωτᾷς οὐ λέγειν ἔχοντά pe. 
ΟΡ. ris ἐστὶν ἡ νεᾶνις ; ὡς “Ἑλληνικῶς 660 
avn θ᾽ ἘΥΤΩ / 2 ON a 4 
npeO ἡμᾶς τούς τ᾽ ἐν ᾿Ιλίῳ πόνους 
ἐς a oe n , 9. Ἅ > a \ 
νόστον τ᾽ ᾿Αχαιῶν τόν τ᾽ ἐν οἰωνοῖς σοφὸν 
Κάλχαντ᾽ ᾿Αχιλλέως 7 ὄνομα, καὶ τὸν ἄθλιον 
] >A μ ae. y pier tT τ , 
| ᾿Αγαμέμνον᾽ ὡς ᾧκτειρ᾽ ἀνηρώτα τέ με 
n ng ἢ ? ” ς / ͵ 
γυναῖκα παῖδας τ΄. ἔστιν ἢ ξένη γένος 665 
iy ie ’ , ᾿ ᾽ Ν oy 
ἐκεῖθεν, Apyela Tis’; ov yap ἄν ποτε 
δέλτον τ᾽ ἔπεμπε καὶ τάδ᾽ ἐξεμάνθανεν, 
μα Ἂς f Ἂν x 5 ᾿ ”~ 
ὡς κοινὰ πράσσουσ᾽, "Apyos εἰ πράσσει καλῶς. 
ΠΥ. ἔφθης με Pe ταὐτὰ δὲ φθάσας λέγεις, 
πλὴν ἕν᾽ τὰ γάρ τοι βασιλέων δι. 670 
ἴσασι πάντες, ὧν ἐπιστροφή τις ἦν. 
ἀτὰρ διῆλθε χἄτερον λόγον τινά. 


647. μακαίρας for μάκαρος Kirch. 649. πόδ᾽ for ποτ᾽ Elmsl. 
650. τοι for rots Herm. 654. μᾶλλον for μέλλων Herm. (see note). 
666. Nauck ᾿Αργειῶτις. 669. MSS. ταῦτα. 670. τοι for τῶν 


Herm. 672. MSS. διῆλθε, Porson διῆλθον (see note). 


ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 


\ A ; 
OP. riv; els τὸ κοινὸν δοὺς ἄμεινον ἂν μάθοις. 
a : a / 
ITY. αἰσχρὸν θανόντος σοῦ βλέπειν ἡμᾶς φάος, 
κοινῇ T ἔπλευσα, δεῖ με καὶ κοινῇ θανεῖν. 
ἐ L 
\ / Ν \ / / 
καὶ δειλίαν yap Kal κάκην κεκτήσομαι 
ν , 5 Se A Ν 
Ἄργει τε Φωκέων T ἐν πολυπτύχῳ χθονὶ, 
δόξω δὲ τοῖς πολλοῖσι, πολλοὶ γὰρ κακοὶ, 
Ν an ’ὔ μ οι OX a | ᾿ , 
προδοὺς σεσῶσθαί σ᾽ αὐτὸς εἰς οἴκους μόνος 
x \ lal Ὁ Υς a 7 
ἢ καὶ φονεῦσαί σ᾽ ἐπὶ νοσοῦσι δώμασι 
n i re 
ῥάψας μόρον σοι σῆς τυραννίδος χάριν, 
ξ 
ἔγκληρον ὡς δὴ σὴν κασιγνήτην γαμῶν. 
st a \ a Lite. τ y 
ταῦτ᾽ οὖν φοβοῦμαι καὶ δι’ αἰσχύνης ἔχω, 
κοὺκ ἔσθ᾽ ὅπως οὐ χρὴ συνεκπνεῦσαί μέ σοι 
καὶ συσφαγῆναι καὶ πυρωθῆναι δέμας, 
φίλον γεγῶτα καὶ φοβούμενον ψόγον. 
OP., εὔφημα φώνει' τἀμὰ δεῖ φέρειν κακά", 
ἁπλᾶς δὲ λύπας ἐξὸν, οὐκ οἴσω διπλᾶς. 
A Ν μ᾽ \ > Pd / 

ὃ yap ov λυπρὸν κἀπονείδιστον λέγεις, 
ταῦτ᾽ ἔστιν ἡμῖν, εἴ σε δυμμοχθοῦντ᾽ ἐμοὶ 
ἐξ, } na ot 
KTEVOY TO pev.yap eis ἔμ᾽ ov κακῶς ἔχει, 


675 


680 


685 


690 


I? Lawes, 
πράσσονθ᾽ ἃ πράσσω πρὸς θεῶν, λείπειν βίον. 


ae E NTI τ 


3 ς > oat an 
σὺ δ᾽ ὄλβιός τ᾽ εἶ, καθαρά T οὐ νοσοῦντ᾽ ἔχεις 


μέλαθρ᾽, ἐγὼ δὲ δυσσεβῆ καὶ δυστυχῆ. 
: s ΤᾺ BY en:  ς zs 
σωθεὶς δὲ παῖδας ἐξ ἐμῆς ὁμοσπόρου 
κτήσάμενος, ἣν ἔδωκά σοι δάμαρτ᾽ ἔχειν, 
», δ’ 6. 5.5.5 a at SON ik 99? 9 , 
ὀνομὰ T ἐμοῦ γένοιτ᾽ ἂν, οὐδ ἄπαις δόμος 
πατρῷος οὑμὸς ἐξαλειφθείη ποτ᾽ ἄν. 
ἀλλ᾽ ἕρπε καὶ ζῆ καὶ δόμους οἴκει πατρός. 
| ὅταν δ᾽ ἐς “EAXGS ἵππιόν τ’ ἔΑργος μόλῃς, 
‘ ΄- “ > "Ἣν 7 f . 
πρὸς δεξιᾶς σε τῆσδ᾽ ἐπισκήπτω τάδε", 


695 


700 


675. Nauck τε πλεύσας, Weil πέπλευκα. "᾿ 67: σεσῶσθαί σ᾽ for σε 
σώζεσθ᾽ Elmsl. 680, 681. φονεῦσαί σ᾽, papas for φονεύσας, ῥάψαι 
Bergk. 687. Porson ἐμὲ for κακά. 692. λείπειν for λήσειν, 


λύσειν (λήγειν) Monk. 


28 ΕΥ̓ΡΙΠΊΔΟΥ 


τύμβον τε χῶσον κἀπίθες μνημεῖά μοι, 
Kal δάκρυ᾽ ἀδελφὴ καὶ κόμας δότω τάφῳ. 
ἰἄάγγελλε δ᾽ ὡς ὄλωλ᾽ ὑπ᾽ ᾿Αργείας τινὸς 
γυναικὸς, ἀμφὶ βωμὸν ἁγνισθεὶς φόνῳ. 
καὶ μὴ προδῷς μου τὴν κασιγνήτην ποτὲ, 
ἔρημα κήδη καὶ δόμους ὁρῶν πατρός. 


καὶ χαῖρ᾽" ἐμῶν γὰρ φίλτατον σ᾽ ηὗρον φίλων, 


ὦ συγκυναγὲ καὶ συνεκτραφεὶς ἐμοὶ, 
ὦ πόλλ᾽ ἐνεγκὼν τῶν ἐμῶν ἄχθη κακῶν. 
nua δ᾽ ὁ Φοῖβος warns. dy ἐψεύσατο: 
τέχνην δὲ θέμενος ὡς προσώταθ᾽ Ἑλλάδος 
yey αἰδοῖ τῶν πάρος μαντευμάτων. 
ᾧ πάντ᾽ ἐγὼ δοὺς τἀμὰ καὶ πεισθεὶς XOyors, 
μητέρα κατακτὰς αὐτὸς ἀνταπόλλυμαι. ᾿ 
ΠΥ. ἔσται τάφος σοι, καὶ κασιγνήτης λέχος 
οὐκ ἂν προδοίην, ὦ τάλας, ἐπεί o ἐγὼ 
θανόντα μᾶλλον ἢ βλέπονθ᾽ ἕξω φίλον.“ 
ἀτὰρ τὸ τοῦ θεοῦ σ᾽ οὐ διέφθορέν γέ πω 
᾿ μάντευμα, καίτοι γ᾽ ἐγγὺς ἕστηκας φόνου. 
ἀλλ᾽ ἔστιν ἔστιν ἡ λίαν ὀυσπρηι 
‘Alay διδοῦσα μεταβολὰς, ὅταν τύχῃ. 
ΟΡ, ae τὰ Φοίβου δ᾽ οὐδὲν ὠφελεῖ μ᾽’ ἔπη; 
᾿ιγυνὴ γὰρ ἥδε δωμάτων ἔξω περᾷ. 


id, ἀπέλθεθ᾽ ὑμεῖς καὶ παρευτρεπίζετε 
bd , o 3 n “ 
τἄνδον μολόντες τοῖς ἐφεστῶσι σφαγῃ. 
δέλτου μὲν αἵδε πολύθυροι διαπτυχαὶ, 
ξένοι, πάρεισιν" ἃ δ᾽. ἐπὶ τοῖσδε βούλομαι, 
pen 


> ΄, ᾿ς Φ ΣῊΝ ce 2 , ΚΝ 
AKOVOAT οὐδεὶς αὑτὸς ἐν πόνοις ὅτ av7p 


4 Ν Ν “ 5 Υ “ 
ὅταν τε πρὸς τὸ θάρσος ἐκ φόβου πέσῃ. 


710 


720 


730 


719. σ᾽ ov—yé πω for γ᾽ ov—pé mw Nauck. 720. MSS. καίτοι γ᾽ 
---ἕἔστηκας (see note). 727. πολύθυροι in Aristotle, Rhet. iii. 6 for 
πολύθρηνοι. 728. ξένοι for ξένοις Pierson. 720. 7 add. Kochly. 


OP. 
1Φ. 


OP. 
Id, 
or. 
1Φ. 


ΟΡ. 


1Φ. 


ΟΡ. 


Id, 


rPY. 


Id, 


ily. 


1d, 


ΠΥ. 


Id. εἰ δ᾽ ἐκλιπὼν τὸν ὅρκον ἀδικοίης ἐμέ; 

IIY. ἄνοστος εἴην" τί δὲ σὺ, μὴ σώσασά με; 

1Φ. μήποτε κατ᾽ eas ζῶσ᾽ ἴχνος θείην ποδός. 

ΠΎ. ἄκουε δή νυν ὃν ΡΠ λόγον. 

Id. ἀλλ᾽ οὔτις ἔστ᾽ προ nv καλῶς ἔχῃ. 

ΠΥ. ἐξαίρετόν μοι δὸς τόδ᾽, ἤν τι ναῦς πάθῃ, 
χἠ δέλτός ἐν κλύδωνι χρημάτων μέτα 
ἀφανὴς γένηται, σῶμα δ᾽. ἐκσώσω μόνον, 
τὸν ὅρκον εἶναι τόνδε μηκέτ᾽ ἔμπεδον. 

[Φ. 


742. vai in MSS. before πείσω. 
747. τοισίδ᾽ for τοῖσιν Markl. 


I®ITENEIA H EN ΤΑΥΡΟΙΣ. 


> \ a Ἂν ᾽ 4 μὴ 

ἐγὼ δὲ ταρβῶ μὴ ἀπονοστήσας χθονὸς 
θῆται παρ᾽ οὐδὲν τὰς ἐμὰς ἐπιστολὰς 

6 τήνδε μέλλων δέλτον εἰς ΓΑργος φέρειν. 
/ “ ΄ 7 2 x / 

τί δῆτα βούλει; Tivos ἀμηχανεῖς πέρι; 

“ , ! ἐδ \ 
ὅρκον δότω μοι τάσδε πορθμεύσειν γραφὰς 
πρὸς “Apyos, οἷσι βούλομαι πέμψαι φίλων. 
ς᾽ 59 , a N S88 Bie 

ἢ κἀντιδώσεις τῷδε τοὺς αὐτοὺς λόγους ; 
ἂς “ Ἅ ,ὔ Ἂς / / 

τί χρῆμα δράσειν ἢ τί μὴ dSpacew; λέγε. 
" a ᾿] / \ , “ ᾽ 

ἐκ. γῆς ἀφήσειν μὴ θανόντα βαρβάρου. 
δίκαιον εἶπας" πῶς γὰρ ἀγγείλειεν ἄν ; 

ἢ καὶ τύραννος ταῦτα συγχωρήσεται ; 
πείσω σφε, καὐτὴ ναὸς εἰσβήσω σκάφος. 
ΝΕ ys » eS ese Ψ > , 
ὄμνυ: ov δ᾽ ἔξαρχ᾽ ὅρκον ὅστις εὐσεβής. 


a n 
“ς δώσω,᾽ λέγειν χρὴ, τήνδε τοῖς ἐμοῖς φίλοις. 


τοῖς σοῖς φίλοισι γράμματ᾽ ἀποδώσω τάδε. 
κἀγὼ σὲ σώσω κυανέας ἔξω πέτρας. 


φίλῃ, = Μ᾽, yy? oo C8 
TLV OVY ἐπομνυς TOLTLO OPKLOV θεῶν ; 


vA b) * , x ” ἐ 
“Άρτεμιν, ἐν ἥσπερ δώμασιν τιμὰς. ἔχω. 


ἐγὼ δ᾽ ἄνακτά γ᾽ οὐρανοῦ, σεμνὸν Δία. 


ἀλλ᾽ οἷσθ᾽ ὃ δράσω; πολλὰ γὰρ πολλῶν κυρεῖ" 


754. οὔτις ἔστ᾽ ἄκαιρος for αὖτις ἔσται καινός Bothe. 


29 


7.35 


740 


745 


"4 


744. Nauck δώσεις (see note). 
753. δή νυν for δὴ νῦν Scal. 


30 


1Φ, 


ΟΡ. 
Id, 


OP. 
1Φ. 


ΠΥ: 
1Φ. 
ΠΥ. 


Id, 


ΠΥ. 


ΕΥ̓ΡΙΠΙΔΟΥ͂. 


> , Φ Εν ΤῊΝ / a 
τἀνόντα κἀγγεγραμμέν᾽ ev δέλτου πτυχαῖς 760 
λόγῳ φράσω σοι πάντ᾽ bea φίλοις. 
ἐν ἀσφαλεῖ ydp* ἢν μὲν wnt γραφὴν, 

τ φράσει σιγῶσα Pais fat open ὁ 

nv δ᾽ ἐν θαλάσσῃ γράμματ᾽ ἀφανισθῇ τάδε, 

\ ny , Ν , , 5 / 
τὸ σῶμα σώσας τοὺς λόγους σώσεις ἐμοί. / 765 
καλῶς ἔλεξας τῶν τε σῶν ἐμοῦ θ᾽ ὕπερ. 
σήμαινε δ᾽ ᾧ χρὴ τάσδ᾽ ἐπιστολὰς φέρειν 

x + “ ἧς 7 / / 
πρὸς “Apyos, ὃ τι τε χρὴ κλύοντα σου λέγειν. 
ἄγγελλ᾽ ᾿Ορέστῃ, παιδὶ τἀγαμέμνονος-" 
“ἡ ᾽ν Αὐλίδι σφαγεῖσ᾽ ἐπιστέλλει τάδε 770 
ζῶσ᾽ ᾿Ιφιγένεια, τοῖς ἐκεῖ δ᾽ οὐ ζῶσ᾽ Eri.” 

a cee LIEK Dee} ide As re f 
ποῦ δ᾽ ἔστ᾽ ἐκείνη ; κατθανοῦσ᾽ ἥκει πάλιν ; 

αν ΚΑ A ΠΣ a if Ν ot 7, 
nO ἣν opas ovr μὴ λόγοις ἐκπλησσέ με. 
6c ΄ / >» 93 7 ὭΣ / A, - 

κόμισαί p ἐς “Apyos, ὦ σύναιμε, πρὶν θανεῖν, 
ἐκ βαρβάρου γῆς καὶ μετάστησον θεᾶς 775 
σφαγίων, ἐφ᾽ οἷσι δεϑοφόροῦς τιμὰς exw.” 

TS aba τί λέξω.; ποῦ ToT ὄνθ᾽ ηὑρήμεθα ; 4 
“ἢ σοῖς dpata δώμασιν γενήσομαι, 
᾿Ορέσθ᾽,᾽ ἵν’ αὖθις ὄνομα δὶς κλύων μάθης. 
ὦ θεοί. 
/ \ x: “5 val 5 6 5 a 
τί τοὺς. θεοὺς ἀνακαλεῖς ἐν Tots ἐμοῖς ; 780 
οὐδέν" πέραινε δ᾽" ἐξέβην γὰρ ἄλλοσε. 
[τάχ᾽ οὖν τ πο ‘oa εἰς amor ἀφίξομαι. 
λέγ᾽ οὕνεκ᾽ λαμ ἀντιδοῦσά μου θεὰ 
Αρτεμις ἔσωσέ μ᾽, ἣν ἔθυσ᾽ ἐμὸς πατὴρ, 
δοκῶν ἐς ἡμᾶς ὀξὺ φάσγανον βαλεῖν, - 785 
εἰς τήνδε δ᾽ ὠκισ᾽ αἷαν. αἵδ᾽ ἐπιστολαὶ, 

ΝΆ, \ 5 λ > δὲ 
τάδ᾽ ἐστὶ τὰν δέλτοισιν ἐγγεγραμμένα. 
irae 7 “ ; oa h 
ὦ padlois ὅρκοισι περιβαλοῦσά pe, 
κάλλιστα δ᾽ ὀμόσατσ᾽, οὐ πολὺὐ σχήσω «χρόνον, 


766. τῶν τε σῶν for τῶν θεῶν Haupt. 782. (See note.) 


ΟΡ. 


ΙΦΙΓΕΝΕΙ͂Α Η EN ΤΑΥΡΟΙΣ. 21 


Ν » | a / πω ὔ 
τὸν δ᾽ ὅρκον ὃν κατώμοσ᾽ ἐμπεδώσομεν. 790 
ἰδοὺ, φέρω σοι δέλτον ἀποδίδωμί Te, 
᾿Ορέστα, τῆσδε σῆς κασιγνήτης πάρα. 
δέχομαι: παρεὶς δὲ γραμμάτων διαπτυχὰς, 
ἃς ε Ν n> > / « / 
τὴν ἡδονὴν “πρῶτ᾽ ov λόγοις αἱρήσομαι. 
ὦ φιλτάτη μοι σύγγον᾽, ἐκπεπληγμένος 795 
ὅμως σ᾽ ἀπίστῳ περιβαλὼν βραχίονι 
ε 
5 ,ὕ ων / / 2 3 / 
εἰς τέρψιν εἶμι, πυθόμενος θαυμάστ᾽ ἐμοί. 


73 3 7ὔ a a \ , 
: ξεῖν᾽, ου δικαίως ΤΉ" θεοῦ ΤῊ ΡΨ πρόσπολον 


,ὔ 547 \ | ΣΝ / 
χραίνεις ἀθίκτοις περιβαλὼν πέπλοις χέρα. 
ὦ συγκασιγνήτη τε κἀκ ταὐτοῦ πατρὸς ὅοο 
n 3 
᾿Αγαμέμνονος γεγῶσα, μή μ᾽ ἀποστρέφου, 

3 exe 
ἔχουσ᾽ ἀδελφὸν, οὐ δοκοῦσ᾽ ἕξειν ποτέ. 

ΑΝ, 3 υ \ \ > Navel on / sf 
ἐγώ σ΄ ἀδελφὸν τὸν ἐμὸν ; ov παύσει λέγων ; 
τὸ δ᾽ “Apyos αὐτοῦ μεστὸν ἣ τε Ναυπλία. 

9 x > 3 “Ὁ \ “5 / 4 
οὐκ ἔστ᾽ ἐκεῖ σὸς, ὦ τάλαινα ovyyovos. 805 
ἀλλ᾽ ἦ Λάκαινα Τυνδαρίς σ᾽ ἐγείνατο ; 

Πέλοπός τε παιδὶ παιδὸς ἐκπέφυκ᾽ ἐγώ. 

, ρος » : an δέ : / z 

τί φῇς ; ἔχεις TL τῶνδέ μοι τεκμήριον ; 
Ν , 7 
ἔχω πατρῴων ἐκ δόμων τι πυνθάνου. 

+ r ᾿ς με Ν / Sores 
οὔκουν λέγειν μὲν χρὴ σὲ, μανθάνειν δ᾽ ἐμέ; 810 
λέγοιμ᾽ ἂν ἀκοῇ πρῶτον ᾿Ηλέκτρας τάἀδ 

yous ay ἀκοῇ πρ pas τάθε. 

3 / / ? 9 ‘ / “of 

Atpews Θυέστου τ οἶσθα “γενομένην ἔριν ; 


ἤκουσα, χρυσῆς ἀρνὸς ἡνίκ᾽ ἦν πέρι. 


A) a Se thes 4 “ Φ ον: > / ς n 
ταῦτ᾽ οὖν ὑφήνασ᾽ οἶσθ ἐν εὐπήνοις vats ; 
> , > 3 yn an “3 n / ° n 
ὦ piAtaT , ἐγγὺς τῶν ἐμῶν κάμπτεις φρενῶν. 815 
δ. > 2 8 cad C4 f 
ElK® T ἐν ἱστοῖς ἡλίου μετάστασιν ; 
iva \ γᾷ. ὅς, ’ “ον, δ a 
ὕφηνα καὶ τόδ᾽ εἶδος εὐμίτοις πλοκαῖς. 

; ‘ 

καὶ AovTp és AdAw μητρὸς avedéEw πάρα; 


796. σ᾽ ἀπίστῳ for ἀπιστῶ Markl. 806. ἢ for ἡ Monk. 
807. Elmsl. οὗ ᾿κπέφυκ᾽ (see note). 811. ἀκοῇ for ἄκουε Markl. 
813. Barnes οὕνεκ᾽. 815. κάμπτεις for κάμπτῃ Blomf. 


32 


[Φ. 
ΟΡ. 
1Φ. 
OP: 


[Φ. 


OP. 


Id. 


OP. 
Id. 


EYPITIIAOY 


οἷδ᾽ ov yap ὁ γάμος ἐσθλὸς wv μ᾽ adetrero.- 
τί γάρ; κόμας σὰς μητρὶ δοῦσα σῇ φέρειν ; 820 
μνημεῖά γ᾽ ἀντὶ σώματος τοὐμοῦ τάφῳ. 

ἃ δ᾽ εἶδον αὐτὸς, τάδε φράσω τεκμήρια" 

Πέλοπος παλαιὰν ἐν δόμοις λόγχην πατρὸς, 

ἣν χερσὶ πάλλων παρθένον. Πισάτιδα 

ἐκτήσαθ᾽ “Ἱπποδάμειαν, Οἰνόμαον κτανὼν, 825 
ἐν παρθενῶσι τοῖσι σοῖς κεκρυμμένην. 

ὦ φίλτατ᾽, οὐδὲν ἄλλο, φίλτατος γὰρ εἶ, 

ἔχω σ᾽, Opeora, τηλύγετον 

χθονὸς ἀπὸ πατρίδος 

᾿Αργόθεν, ὦ φίλος. 830 
κἀγώ σε τὴν θανοῦσαν, ὡς δοξάζεται. 

κατὰ δὲ δάκρυ᾽ ἀδάκρυα, κατὰ γόος ἅμα χαρᾷ 

τὸ σὸν νοτίζει βλέφαρον, ὡσαύτως δ᾽ ἐμόν: 

τὸν ἔτι βρέφος ἔλιπον ἔλιπον ἀγκάλαι- 

σι νεαρὸν τροφοῦ νεαρὸν ἐν δόμοις. 835 
ὦ κρεῖσσον ἢ λόγοισιν ἐσ ΧΟΡ ΟΣ μου 

ψυχά: [τί φῶ ;] θαυμάτων πέρα καὶ λόγου 
gece τάδ᾽ ἐπέβα. ; 840 
τὸ λοιπὸν εὐτυχοῖμεν ἀλλήλων μέτα. 

ἄτοπον ἡδονὰν ἔλαβον, ὦ φίλαι: 

δέδοικα δ᾽ ἐκ χερῶν με μὴ ae een 
ἀμπτάμενος φύγῃ: 

ἰὼ Κυκλωπὶς ἑστία, ἰὼ πατρὶς, 845 
Μυκήνα φίλα, 

χάριν ἔχω (das, χάριν ἔχω τροφᾶς, 

ὅτι μοι συνομαίμονα 

τόνδε δόμοισιν ἐξεθρέψω φάος. 


828. (See note.) 822. δὲ after second κατὰ om. Weil. 834. τὸν 
ἔτι for τὸ δέ τι Bergk. 836. εὐτυχοῦσά μου for εὐτυχῶν ἐμοῦ Markl. 
845. Κυκλωπὶς ἑστία for Κυκλωπίδες ἑστίαι Herm. 847. ζύας for 
(was Blomf. 


ΟΡ. 


I®, 


OP. 
Id, 


OP 
1Φ. 


852. οἶδ᾽ bis Monk. 
861. τῶν add. Seidler also ὦ in 856. 


ISIFENEIA H EN TAYPOTS. 


yever μὲν εὐτυχοῦμεν, εἰς δὲ συμφορὰς, 
@ αΥγγον, ἡμῶν δυστυχὴς egy βίος. 
ἐγὼ μέλεος οἶδ᾽, ἢ οἵδ᾽ ὅτε φάσγανον 
δέρᾳ θῆκέ μοι μελεόφρων πατήρ" 


Υις al Ν 3 : ἧς 3 Cure 3 A 
. οἴμοι. δοκῶ yap ov παρὼν σ΄ ὁρᾶν ἐκεῖ. 


oN 


.. ἀνυμέναιος, *@ σύγγον᾽, ᾿Αχιλλέως 


εἰς κλισίαν λέκτρων 
δόλιον ὅτ᾽ ἀγόμαν᾽ 
παρὰ δὲ βωμὸν ἦν δάκρυα καὶ γόοι. 
φεῦ φεῦ χερνίβων ἡ τῶν ἐκεῖ. 
ᾧμωξα κἀγὼ τόλμαν ἣν ἔτλη πατήρ. 
ἀπάτορ᾽ ἀπάτορα πότμον ἔλαχον. 
ἄλλα δ᾽ ἐξ ἄλλων κυρεῖ 
δαίμονος τύχᾳ τινός. 
ε σόν γ᾽ ἀδελφὸν, ὦ τάλαιν᾽, ἀπώλεσας. 

ὦ μελέα δεινᾶς τόλμας. δείν᾽ ἔτλαν 
δείν᾽ ἔτλαν, ὦμοι sides παρὰ δ᾽ ὀλίγον 
ἀπέφυγες ὄλεθρον ἀνόσιον ἐξ ἐμᾶν 
Dax θεῖς χερῶν.. 

ad ἐπ᾽ αὐτοῖς τίς τελευτά ; 
τίς τύχα μοὶ συχκυρήσει 5 ; 
τίνα σοι πόρον εὑρομένα 
πάλιν ἀπὸ πόλεως, ἀπὸ φόνου πέμψω 
πατρίδ᾽ ἐς ᾿Αργείαν," ἊΣ 
πρὶν͵ ἐπὶ ξίφος αἵματι σῷ 
πελάσσαι ; τόδε σὸν, ὦ μελέα ψυχὰ, 
Χρέος paste nen 
πότερον κατὰ Χέρσον, οὐχὶ ναὶ, 
ἀλλὰ ποδῶν ῥιπᾷ > 


86ο 


865 


870 


880 


885 


859. δόλιον for δολίαν Monk (δόλι᾽ Herm.). 
871. ἀπέφυγες for ἀμφέφυγες 


Musgr. 874. συγκυρήσει for συγχωρήσει Herm. 884. Monk 
ναυσὶν for vat. 


D 


24 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


/ / + / n 
θανάτῳ πελάσεις ἄρα βάρβαρα φῦλα 
καὶ δι’ ὁδοὺς ἀνόδους στείχων. διὰ κυανέας μὴν 


yee le το... 


, J XX / 
στενοπόρον πέτρας μακρὰ κέλευθα να- 890 
᾿ ἴοισιν Spacpots. 
τάλαινα, τάλαινα. 
EN = μων a x 
tis ἂν οὖν, τάλαν, ἢ θεὸς ἢ βροτὸς ἢ 805 
τί τῶν ἀδοκήτων, 
peed , ee / 
ἀπόρων πόρον ἐξανύσαι, 
δυοῖν τοῖν μόνοιν ᾿Ατρείδαιν 
κακῶν ἔκλυσιν ; 
ΧΟ. ἐν τοῖσι θαυμαστοῖσι καὶ μύθων πέρα goo 
fy9 5 9. : Ἂς 3 4 > > 3 9. / 
τάδ᾽ εἶδον αὐτὴ κοὐ κλύουσ᾽ am ἀγγέλων. 
ΠΥ. τὸ μὲν φίλους ἐλθόντας εἰς ὄψιν φίλων, 
Ὀρέστα, χειρῶν περιβολὰς εἰκὸς λαβεῖν" 
λήξαντα δ᾽ οἴκτων κἀπ᾽ ἐκεῖν᾽ ἐλθεῖν χρεὼν, 


“A, 


ὅπως TO κλεινὸν ὄνομα τῆς σωτηρίας δ δὲ 
λαβόντες ἐκ γῆς βησόμεσθα βαρβάρου. 

“ Ν ἊΝ an an X\ > / , 
σοφῶν yap ἀνδρῶν ταῦτα, μὴ ᾿κβάντας τύχης, 
καιρὸν λαβόντας, ἡδονὰς ἄλλας λαβεῖν. 

2 n ΩΣ 4 “ ᾿» > 9 / 

OP.) καλῶς ἔλεξας" τῇ τύχῃ δ᾽ οἶμαι μέλειν 

Ϊ an Ν ea a ϑν / , 3 

᾿ τοῦδε ξὺν ἡμῖν: ἢν δέ τις πρδθι δας ἢ, gio 

σθένειν τὸ θεῖον ear εἰκότως soe 

Id. οὐδ᾽ ἂν pe ἐπίσχοις γ᾽ οὐδ᾽ ἀποστήσαις λόγου 
πρῶτον πυθέσθαι τίνα ποτ᾽ Ἠλέκτρα πότμον. 
εἴληχε βιότου" φίλα γάρ ἐστι πάντ᾽ ἐμοί. 

na a , + 3 > jae 
OP. τῷδε ξυνοικεῖ βίον ἔχουσ εὐδαίμονα. gis 


886. Markl. ἀνά. 888. δι᾽ ὁδοὺς for διόδους Reiske. 805. τάλαν 
for τάδ᾽ ἂν Badham. 897. ἀπόρων for ἄπορον Herm. ἐξανύσαι for 
éfavvoas Kirch. 808. Cod. Fl. has φανεῖ after ᾿Ατρείδαιν. gor. κοὺ 
κλύουσ᾽ am ἀγγέλων for καὶ κλύουσ᾽ ἀπαγγελῶ Herm. (see note). 
905. Elmsl. ὄμμα for ὄνομα. 912. οὐδ᾽ ἂν μ᾽ ἐπίσχοις γ᾽ οὐδ᾽ ἀποστή- 
σαις for οὐδέν μ᾽ ἐπίσχῃ y οὐδ᾽ ἀποστήσῃ (-ει) England. ο14. ἐστὶ 
for ἔσται Seidl, (but ἐμὰ for ἐμοί). Markl. ταῦτ᾽, Schone τἄμ᾽ for πάντ᾽, 


I®. 
OP. 
I®, 
OP 
Id. 
OP. 
I®, 
OP. 
1Φ. 
ΟΡ, 
ΙΦ. 
ΟΡ. 
[Φ. 


OP. 


Id, 


OP. 


[Φ. 


ΟΡ. 


1@, 


OP. 


Id, 
OP 
Id, 
OP. 


IPITENEIA H EN TAYPOIS. 35 


e S \ \ / / cal 
οὗτος δὲ ποδαπὸς Kal Tivos πέφυκε Tats ; 
Στρόφιος ὁ Φωκεὺς τοῦδε κλήζεται πατήρ. 
vy? »] 7 - Sep | / Ν "ς Ν > / 
ὅδ᾽ ἐστί γ᾽ ᾿Ατρέως θυγατρὸς, ὁμογενὴς ἐμὸς ; 
ἀνεψιός γε, μόνος ἐμοὶ σαφὴς φίλος. 

, 5 1p "Ὁ “ Soo an , 
οὐκ ἣν τόθ᾽ οὗτος ὅτε πατὴρ ἐκτεινέ με. 920 

> >. . / Ν ’ 3 BA ἀ 
οὐκ ἦν᾽ χρόνον γὰρ Στρόφιος ἡν ἄπαις τινά. 
χαῖρ᾽ ὦ πόσις μοι τῆς ἐμῆς ὁμοσπόρου. 
κἀμός γε σωτὴρ, οὐχὶ συγγενὴς μόνον. 

N ὡς τον ὦ A ὁ ν \ , 
τὰ δεινὰ ὃ ἐργὰ πῶς ἐτλης μητρὸς πέρι; 
ss αὐτά; πατρὶ τιμω ρῶν ἐμῷ. 925 
ἡ δ᾽ αἰτία τίς ἀνθ᾽ ὅτου κτείνει- πόσιν ; 
¥ Ν IOX \ / , 
ἔα τὰ μητρός" οὐδὲ σοὶ κλύειν καλὸν. 

ee Ν 4. ΝΜ \ \ My year oo / 
σιγῶ" τὸ δ᾽ “Apyos πρὸς σὲ viv’ ἀποβλέπει ; 

Μενέλαος ἄρχει' φυγάδες ἐσμὲν ἐκ πάτρας. 


Μ» a. o vA , 
ov που νοσοῦντας θεῖος sinha δόμους ; 930 um chs 


οὔκ, ἀλλ᾽ Ἐρινύων δεῖμά μ᾽ ᾿ἐκβάλλει ΧΡ 
ταῦτ᾽ ap ἐπ᾽ ἀκταῖς κἀνθάδ᾽ ἠγγέλθης μανείς ; 
ὥφθημεν οὐ νῦν Coste ὄντες ἄθλιοι. 

ἔγνωκα, parpos *o οὕνεκ᾽ ἠλάστρουν θεαί. 
ὥσθ᾽" ete στόμι᾽ ἐπεμβαλεῖν ἐμοί. 935 
τί yap ποτ᾽ εἰς γῆν τήνδ᾽ ἐπόρθμευσας πόδα ; 
Φοίβου 'κελευσθεὶς ce το τις ἀφικόμην. 


τί χρῆμα δράσων ; ῥητὸν ἢ σιγώμενον ; j 


a ἄν" a δ᾽ aide μοι πολλῶν πόνων. 
ἐπεὶ τὰ μητρὸς ταῦθ᾽ ἃ σιγῶμεν ᾿κακὰ 940 
εἰς χεῖρας ἦλθε, μεταδρομαῖς pereen 
ἠλαυνόμεσθα φυγάδες, ἔστ᾽ ἐμὸν πόδα 

εἰς τὰς ᾿Αθήνας δὴ᾽ ᾿ξέπεμψε Λοξίας, 

δίκην παρασχεῖν ταῖς ἀνωνύμοις θεαῖς. 


932. ἠγγέλθης for ἠγγέλης Elmsl. 934. σ᾽ add. Markl. 
938. δράσων for δράσειν Elmsl. 942. ἔστ᾽ ἐμὸν for ἔνθεν μοι 
Nauck (see note). 943. δὴ ᾿ξέπεμψε for δή γ᾽ ἔπεμψε Elmsl. 


D 2 


36 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


ἔστιν γὰρ ὁσία ψῆφος, ἣν ΓΑρει ποτὲ ᾿ .....945 


een Ὁ 


Ζεὺς εἵσατ᾽ ἔκ του δὴ χερῶν μιάσματος. 
ἐλθὼν δ᾽ ἐκεῖσε, πρῶτα μέν μ᾽’ οὐδεὶς ξένων 
CHEN xn / 5... Se a ) a 
ἑκὼν ἐδέξαθ᾽, ὡς θεοῖς στυγούμενον 
οἱ δ᾽ ἔσχον αἰδῶ, ξένια μονοτράπεζά μοι 
παρέσχον, οἴκων ὄντες ἐν ταὐτῷ στέγει, 950 
Ὶ coe) ee) VA dees , , a ὧν 
σιγῇ δ᾽ ἐτεκτήναντ᾽ ἀπρόσφθεγκτόν μ᾽, ὅπως 
δαιτὸς γενοίμην πώματός τ᾽’ αὐτῶν δίχα, 
εἰς δ᾽ ἄγγος ἴδιον ἴσον ἅπασι βακχίου 
μέτρημα πληρώσαντες εἶχον ἡδονήν. 
5. NES Εν ! 5, Ae 
κἀγὼ ᾿ξέλεγξαι μὲν ξένους οὐκ ἠξίουν, 955 
" Ν ee IN > 29 7 - Ἢ 
ἤλγουν δὲ σιγῇ καδόκουν οὐκ εἰδέναι, 
“ / Ὁ“ 3 3 ἈΝ re 
. μέγα στενάζων, οὕνεκ᾽ ἦν μητρὸς φονεύς. 
᾿ [κλύω δ᾽ ᾿Αθηναίοισι τἀμὰ δυστυχῆ 
Ἂς Υ͂ + \ , tA 
τελετὴν γενέσθαι, κἄτι τὸν νόμον μένειν 
n / n 
χοῆρες ἄγγος Παλλάδος τιμᾶν dedv. | 960 


es ya s 


ὡς δ᾽ els "“Apevov ὄχθον ἧκον, és δικήν τ’ 
ἔστην, ἐγὼ μὲν θάτερον λαβὼν βάθρον 
τὸ δ᾽ ἄλλο πρέσβειρ᾽ ἥπερ ἦν ᾿Ερινύων, 
εἰπὼν ἀκούσας θ᾽ αἵματος μητρὸς πέρι 
Φοῖβός μ᾽ ἔσωσε μαρτυρῶν" ἴσας δέ μοι 965 
ψήφους διηρίθμησε Παλλὰς ὠλένῃ, 
νικῶν δ᾽ ἀπῆρα φόνια πειρατήρια. 
Ψ ‘ ee aS , 
ὅσαι μὲν οὖν ἕζοντο πεισθεῖσαι δίκη, 
ἐ 
a Fy σλὰς ee oa RUN ety >» Ἢ 
ψῆφον παρ᾽ αὑτὴν ἱερὸν ὡρίσαντ᾽ ἔχειν 
“ S99 / > 5 7 , 
ὅσαι ὃ. ᾿Ερινύων οὐκ ἐπείσθησαν νόμῳ, 970 
, Dee / ᾿ 9 / 3 δεν 
δρόμοις ἀϊδρύτοισιν ἠλάστρουν p ἀεὶ, 
ἕως ἐς ἁγνὸν ἦλθον αὖ Φοίβου “πέδον, 
\ , In 7 5) \ fea “ 
καὶ πρόσθεν ἀδύτων ἐκταθεὶς, νῆστις βορᾶς, 
Ο51. ἀπρόσφθεγκτον for ἀπόφθεγκτον Herm. (κἄφθεγκτον Weck- 


lein). 052. αὐτῶν for αὐτοῦ Scal. 966. Seidl. διερρύθμιζε (Cod. 
Pal. διηρίθμιζε, Fl. διηρίθμησε). 


ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOLS. 37 


ΕῚ , 9 > a / ° / \ 
ἐπώμοσ᾽ αὐτοῦ βίον ἀπορρήξειν θανὼν, 
εἰ μή με σώσει Φοῖβος, ὅς μ᾽ ἀπώλεσεν. 975 
5 fal > ION / 3 7 “ Ν 
ἐντεῦθεν αὐδὴν τρίποδος ἐκ χρυσοῦ λακὼν 
Φοῖβός pw ἔπεμψε δεῦρο, διοπετὲς λαβεῖν | 
ἄγαλμ᾽ ᾿Αθηνῶν τ᾽ ἐγκαθιδρῦσαι χθονί. %": 
ἀλλ᾽ ἥνπερ ἡμῖν ὥρισεν σωτηρίαν, 
Ἃ ἐπε A ; , arty Os 
σύμπραξον" nv γὰρ θεᾶς κατάσχωμεν βρέτας, 980 
ἱμανιῶν͵ τε λήξω καὶ σὲ πολυκώπῳ σκάφει 
στείλας Μυκήναις ἐγκαταστήσω πάλιν. 
ἀλλ᾽ ὦ φιληθεῖο᾽, ὧ ta τὴν ΕΡΟῚ 
σῶσον πατρῷον οἶκον, ἔκσωσον δ᾽. ἐμέ" 
| ὡς τἄμ᾽ ὄλωλε πάντα Kal Ta Πελοπιδῶν, 985 
οὐράνιον εἰ μὴ ληψόμεσθα θεᾶς βρέτας. 

ΧΟ. δεινή τις ὀργὴ δαιμόνων ἐπέζεσε 
Ν ἢ : , πε τ logs > ¥ 
τὸ Ταντάλειον σπέρμα διὰ πόνων τ΄ ἄγει. _ 

[Φ. τὸ μὲν πρόθυμον, mph σε ΠΝ ἐλθεῖν, ἔχω 
ἼΑργει ong καὶ σὲ, σύγγον᾽, εἰσιδεῖν. 990 
θέλω. x aeEp ov, σέ TE μεταστῆσαι πόνων 
νοσοῦντά τ᾽ οἶκον, οὐχὶ τῷ κτανόντι μὲ 

/ A ΕΝ ἢ 

θυμουμέμη, πατρῷον ὀρθῶσαι πάλιν. 

na Ἂς an £3) ὁ ἃ 4 be ᾿ ΝΝ 
σφαγῆς τε γὰρ σῆς χεῖρ᾽ ἀπαλλάξαϊμεν ἂν 
σώσαιμί δ᾽ οἴκους" τὴν θεὸν δ᾽ ὅπως λάθω 995 
δέδοικα καὶ τύραννον, ἡνίκ᾽ ἂν κενὰς 

cal “ oh 5 
κρηπῖδας εὕρῃ Aatvas ἀγάλματος. 
πῶς οὐ θανοῦμαι ; τίς δ᾽ ἔνεστί μοι λόγος ; 
5 > > Ν e Ag Ὁ A / 
ἀλλ᾽ εἰ ΜῈΝ ἕν τι τοῦθ δε γενήσεται, 
ἄγαλμά τ᾽ οἴσεις κἄμ᾽ ἐπ’ εὐπρύμνου νεὼς τοοο 
ἄξεις, τὸ κινδύνευμα γίγνεται καλόν' 


976. λακὼν for λαβὼν Scal. ο8ο. ἢν for ἂν Seidl. 988. ἄγει 
for det Canter. 991. σὲ and πόνων for σοὶ and πόνων Canter. 
992. κτανόντι for κτανοῦντι Heath (see note). 993. πάλιν for θέλω 
Markl. 995. Markl. 7’ for δ᾽. 998. δ᾽ after πῶς om. Kirch. 


38 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


| τούτου δὲ χωρισθεῖσ᾽ ἐγὼ μὲν ὄλλυμαι, 
Ν > \ eak pao. 7 ce) ΄ , 
σὺ ὃ ἂν τὸ σαυτοῦ θέμενος εὖ νόστου τύχοις. 
᾽ / 4 3 39 / > > : tad \ 
ov μὴν τι φεύγω γ᾽ ovde μ᾽ εἰ θανεῖν χρεῶν, 
Ϊ 7, ΕἿΣ ΒΗ το 9 URS, cas , 
| σώσασα o* ov yap ἀλλ᾽ ἀνὴρ μὲν ἐκ δόμων τοοξ 
δ Ν \ Ἂς : \ > κι 
θανὼν ποθεινὸς, τὰ δὲ γυναικὸς ἀσθενῆ. 
x a \ , 
OP. οὐκ ἂν γενοίμην σοῦ τε καὶ μητρὸς φονεύς" 
ε \ if e . , RN οι ὦ 
ἅλις τὸ κείνης αἷμα' κοινόφρων δὲ σοὶ 
καὶ (nv θέλοιμ᾽ ἂν καὶ θανῶν λαχεῖν ἴσον. 
LA / ε δ \ 2._ A 4 a / 
[ἄξω δέ σ᾽, ἤνπερ μὴ αὐτὸς ἐνταυθοῖ πέσω, τοῖο 
i) Xx a lal ᾿ 
πρὸς οἶκον, ἢ σοῦ κατθανὼν μενῶ μέτα.] 


, 3... δὲ 3 , . 9 , ᾿ 
γνώμης ὃ ἄκουσον εἰ πρόσαντες ἦν TOOE «ἃ... 


᾿Αρτέμιδι, πῶς ἂν Λοξίας ἐθέσπισε 
κομίσαι μ᾽’ ἄγαλμα θεᾶς πόλισμα Παλλάδος ; 
* Χ Χ % * 


καὶ σὸν πρόσωπον εἰσιδεῖν ; ἅπαντα yap ΙοΙ 5 
| συνθεὶς τάδ᾽ εἰς ἐν νόστον ἐλπίζω λαβεῖν. 

Id. πῶς οὖν γένοιτ᾽ ἂν ὥστε μήθ᾽ ἡμᾶς θανεῖν, 
λαβεῖν θ᾽ ἃ βουλόμεσθα ; τῆδε γὰρ νοσεῖ 
νόστος πρὸς οἴκους" ἥδε βούλευσις πάρα. 

OP. ap’ οὖν es διολέσαι δυναίμεθ᾽ ἄν ; 1020 

Id. δεινὸν τόδ᾽ εἶπας, Eevohovsty ἐπήλυδας. 

ΟΡ. ἀλλ᾽ εἰ σὲ σώσει κἀμὲ, κινδυνευτέον. 

ID. οὐκ ἂν δυναίμην, τὸ δὲ πρόθυμον ἤνεσα. 

ΟΡ. τί δ᾽, εἴ με ναῷ τῷδε κρύψειας λάθρᾳ ; 

Id. ὡς δὴ σκότος λαβόντες ἐκσωθεῖμεν ἄν ; 1025 

ΟΡ. κλεπτῶν γὰρ ἡ νὺξ, τῆς δ᾽ ἀληθείας τὸ φῶς. 

[Φ, εἴσ᾽ ἔνδον ἱεροῦ φύλακες, ods οὐ λήσομεν. 

OP. οἴμοι διεφθάρμεσθα' πῶς σωθεῖμεν ἄν ; 


1010, ἄξω δέ σ᾽ for ἥξω δέ γ᾽ Canter. μὴ αὐτὸς (μαὐτὸς) for καὐτὸς 
Markl. 1018. νοσεῖ for νοεῖ Markl. 101g. ἥδε βούλευσις for 
ἡ δὲ βούλησις Markl. also in 1020 οὖν for ay. 1025. ἐκσωθεῖμεν 
for ἔξω θεῖμεν Brodaeus. 1027. ἱεροῦ for ἱεροὶ Dobree. 


ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥ͂ΡΟΙΣ. 39 


[Φ. ἔχειν δοκῶ μοι καινὸν ἐξεύρημά τι. 
OP. ποῖόν τι; δόξης μετάδος, ὡς κἀγὼ μάθω. — 1030 
[Φ. ταῖς σαῖς ἀνίαις χρήσομαι σοφίσμασιν. 
ΟΡ. δειναὶ γὰρ αἱ γυναῖκες εὑρίσκειν τέχνας. 
ID. φονέα σε φήσω μητρὸς ἐξ “Apyous μολεῖν. 
ΟΡ. χρῆσαι κακοῖσι. τοῖς ἐμοῖς, εἰ κερδανεῖς. 
ID. ὡς οὐ θέμις σε λέξομεν θύειν θεᾷ. ~ 1035 
ΟΡ. τίν᾽ αἰτίαν ἔχουσ᾽ ; ὑποπτεύω τι γάρ. 
Id. οὐ καθαρὸν ὄντα, τὸ δ᾽ ὅσιον δώσω φόνῳ. 
ΟΡ. τί δῆτα μᾶλλον θεᾶς ἄγαλμ᾽ ἀλίσκεται ; 
ID, πόντου σε πηγαῖς ἁγνίσαι βουλήσομαι, 
OP. ἔτ᾽ ἐν δόμοισι βρέτας, ἐφ᾽ ᾧ πεπλεύκαμεν., 1040 
ID, κἀκεῖνο νίψαι, σοῦ θιυμάπρᾳ ὡς, ἐρῶ. 
ΟΡ. ποῖ δῆτα ; πόντου νοτερὸν εἶπας ἔκβολον ; 
ID, οὗ ναῦς χαλινοῖς λινοδέτοις ὁρμεῖ σέθεν. οί 
OP. σὺ δ᾽ ἢ τις ἄλλος. ἐν χεροῖν οἴσει βρέτας ; 
ID, ἐγώ: θιγεῖν γὰρ ὅσιόν ἐστ᾽ ἐμοὶ μόνῃ. / 1045 
OP. Πυλάδης δ᾽ ὅδ᾽ ἡμῖν ποῦ τετάξεται φόΐου ; 
Id, ταὐτὸν χεροῖν σοὶ λέξεται μίασμ᾽ ἔχων. 
OP. λάθρᾳ δ᾽ ἄνακτος τῇ εἰδότος δράσεις τάδε Pa 
Id, πείσασα μύθοις" οὐ γὰρ ἂν λάθοιμί Ὑ γε.. 
ΟΡ. καὶ μὴν. νεώς. γε πίτυλος εὐήρης πάρα. 1050 
1D. σοὶ δὴ μέλειν χρὴ "τἄλλ᾽ ὅπως ἕξει καλῶς. 
OP. ἑνὸς μόνου δεῖ, τάσδε συγκρύψαι τάδε. 
ἀλλ᾽ ἀντίαζε͵ καὶ λόγους πειστηρίους 
εὕρισκ᾽" ἔχει τοι δύναμιν εἰς οἶκτον γυνή. 
τὰ δ᾽ ἄλλ᾽ ἴσως ἂν πάντα συμβαίη καλῷς. 1055 
ID. ὦ φίλταται γυναῖκες, εἰς ὑμᾶς βλέπω, + 


1031. Kirch. σαῖσι μανίαις (see note). 1035. σε for ye Reiske. 
1036. Nauck ἔχονθ. 1037. φόνῳ for φόβῳ Ald. 1044. σὺ δ᾽ ἤ τις 
for σοὶ δή τις Jacobs. 1046, Brodaeus πόνου (see note). 1055. ἂν 
πάντα for ἅπαντα Markl. 1056, eis for ws Herm. 


40 


ΧΟ 


[Φ. 


ΕΥ̓ΡΙΠΙΔΟΥ͂ 


Ν ΓΟ 5 ἐδ Ὶ ¢ an > Ἅ “- ot 
καὶ τἄμ᾽ ev ὑμῖν ἐστιν ἢ καλῶς ἔχειν 
ἢ μηδὲν εἶναι καὶ στερηθῆναι πάτρας 
φίλης T ἀδελφῆς φιλτάτου τε συγγόνου. 

\ al / na , 3... / ἃ 
καὶ πρῶτα μέν μοι τοῦ λόγου τάδ᾽ ἀρχέτω" 1060 
γυναῖκές ἐσμεν, φιλόφρον ἀλλήλαις γένος, 

, Xs if 7s ἜΑ 
σώζειν τε κοινὰ πράγματ᾽ ἀσφαλέσταται. 

ve 

σιγήσαθ᾽ ἡμῖν καὶ συνεκπονήσατε 
φυγάς" καλόν τοι γλῶσσ᾽ ὅτῳ πιστὴ παρῇ 

γ Y τ 1) PN. 
Cc ? «ες nn / 4 \ ᾿ 
ὁρᾶτε δ᾽ ὡς τρεῖς μία τύχη τοὺς φιλτάτους 1065 
ἢ γῆς πατρῴας νόστος ἢ θανεῖν exe. 

val 3 ε \ \ / 
σωθεῖσα δ᾽, ὡς ἂν καὶ σὺ κοινωνῇς τύχης, 
σώσω σ᾽ ἐς ᾿Ελλάδ᾽, ἀλλὰ πρός. σε δεξιᾶς, 
σὲ καὶ σ᾽ ἱκνοῦμαι, σὲ δὲ φίλης παρηίδος 
\ ΔῸΣ Ve: , ΩΝ 

γονάτων τε καὶ τῶν ἐν δόμοισι φιλτάφω τογο 
[μητρὸς πατρός τε καὶ τέκνων ὅτῳ κυρεῖ]. 
τί φατέ; τίς ὑμῶν φησιν ἢ τίς οὐ θέλει, 
φθέγξασθε, ταῦτα ; μὴ yap αἰνουσῶν λόγους 
ὄλωλα κἀγὼ καὶ κασίγνητος τάλας. 


θάρσει, φίλη δέσποινα, καὶ σώζου μόνον: τοῦ 
ὡς ἔκ γ᾽ ἐμοῦ σοι πάντα σιγηθήσεται, 

ἴστω μέγας Ζεὺς, ὧν ἐπισκήπτεις πέρι. 

» 4 \ / 3 > / 

ὄναισθε μύθων καὶ Pee εὐδαίμονες. 

σὸν se non Kal σὸν εἰσβαίνειν δόμους" 

ὡς αὐτίχ᾽ ἥξει τῆσδε Kolpaaes χθονὸς, 1080 
θυσίαν ἐλέγχων, εἰ κατείργασται, ξένων. 


ὦ πότνι᾽, ἥπερ μ᾽ Αὐλίδος κατὰ πτυχὰς 
δεινῆς ἔσωσας ἐκ πατροκτόνου χερὸς, 

ΑΝ \ a , “3, «ἃ τς ? 
σῶσόν με καὶ viv τούσδε τ᾽" ἢ TO\Aogiov 

4 / a Ν > ae , 
οὐκέτι βροτοῖσι διὰ σ᾽ ἐτήτυμον στόμα. 1085 


1059. φίλης τ᾽ ἀδελφῆς for φίλου τ᾽ ἀδελφοῦ Markl. 1064. πιστὴ 
for πίστις Herm. τοῦδό. νόστος for νόστον Heath. 1073. Nauck 
δῆτα for ταῦτα. τοϑι. Markl, ἐλέγξων. 


ΙΦΙΓΕΝΕΙΑ H EN TAYPOIS. 41 


ἀλλ᾽ εὐμενὴς ἔκβηθι βαρβάρου χθονὸς 
εἰς τὰς ᾿Αθήνας" καὶ Ὁ ἐνθάδ᾽ οὐ πρέπει 
ναίειν, παρόν σοι πόλιν ἔχειν εὐδαίμονα. 


ee 


ὄρνις, ἃ παρὰ πετρίνας ‘orp. a. 
πόντου δειράδας, ἁλκυὼν, Yo. COgar, Lusk, 1090 
ἔλεγον οἶτον ἀείδει, 

εὐξύνετον ξυνετοῖσι ig 

ὅτι πόσιν κελαδεῖς ἀεὶ hina 

ἐγώ σοι παραβάλλομαι 

θρήνους, ἄπτερος ὄρνις, 1095 
ποθοῦσ᾽ Ἑλλάνων ἀγόρους, 

ποθοῦσ᾽ Αρτεμιν ὀλβίαν, 

ἃ παρὰ Κύνθιον ὄχθον οἰκεῖ 

φοίνικά θ᾽ ἁβροκόμαν 

δάφναν. τ᾽ εὐερνέα καὶ 1100 
γλαυκᾶς θαλλὸν ἱρὸν ἐλαίας, 

Λατοῦς ὠδῖνι φίλας, 

λίμναν θ᾽ εἱλίσσουσαν ὕδωρ 

κύκλιον, ἔνθᾳ κύκνος μελῳ- 

δὸς Μούσας θεῤῥαπεύει. ᾿ L105 
ὦ πολλαὶ δακρύων λιβάδες, . ἡδὺς ἀντ. α΄. 
ai παρηίδας εἰς ἐμὰς 

ἔπεσον, ἁνίκα πύργων 

ὀλλυμένων ἐπὶ ναυσὶν ἔβαν 

πολεμίων ἐρετμοῖσι καὶ λόγχαις. 110 
ζαχρύσου δὲ δι’ ἐμπολᾶς 

νόστον βάρβαρον ἦλθον, 

ἔνθα τᾶς ἐχαφοκτόνου — 


10gt. Barnes οἰκτρὸν (see note). 1097. ὀλβίαν for λοχείαν 
Nauck (Musgr. λοχίαν). 1102. wdim for wdiva Portus, φίλας for 
φίλαν Markl. 1104. κύκλιον for κύκνειον Seidl. R109. ὀλλυ- 
μένων for ὀλομένων Erfurdt. ἐπὲ for ἐν Elmsl. 1113. See note. 


42 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


θεᾶς ἀμφίπολον κόραν 
ς᾽ 3 / / 
παῖδ᾽ ᾿Αγαμεμνονίαν λατρεύω IIIS 
βωμούς θ᾽ ᾿Ἑλληνοθύτους 
“ Ν Ἂς 
(λοῦσα τὸν διὰ παν- 


—— 


\ , % 72 \ PL PW, 
τὸς δυσδαίμον ",, ἐν yap ἀνάγκαις 

b / , x 
οὐ κάμνει σύντροφος ὧν 

a ! pipes 
τᾷ πάλαι δυσδαιμονίᾳ 1120 

ΤΌΝ 7s , i a 
TO δὲ PET εὐτυχίας κακοῦ- 
σθαι θνατοῖς βαρὺς αἰών. 

SAN TS [Anes Tet by. , 
καὶ σὲ μὲν, πότνι, “Apyeta στρ. β. 
πεντηκόντορος οἶκον ἄξει" 

, 5. τς t 
συρίζων δ᾽ ὃ κηροδέτας 1125 

, Jasna ἈΝ ἘΠῚ a 
κάλαμος οὐρείου [lavos 
κώπαις ἐπιθωύξει, 

ὁ Φοῖβός θ᾽ ὁ μάντις ἔχων 

ἢ ε , ) 
κέλαδον ἑπτατόνου λύρας 
ἀείδων πέμψει λιπαρὰν 1130 
᾿Αθηναίων ἐπὶ γᾶν: 

Sa > > na a 
ἐμὲ ὃ αὐτοῦ προλιποῦ- 
WA 
σα βήσει ῥοθίοις πλάταις" 
5.» 3:18 5) iN ea Ν 
ἀέρι δ΄ ἱστί ἐπὶ προτόνοις κατὰ 
πρῷραν ὑπὲρ στόλον ἐκπετάσουσι πόδες 1135 
ναὸς ὠκυπόμπου. 

; 7 
λαμπρὸν ἱππόδρομον βαίην, ἠὲ 
BA b>] 3ε / # “tees 
ἔνθ᾽ εὐάλιον ἔρχεται πῦρ 

> 7 .) eae Xx τ ἢ 
οἰκείων δ᾽ ὑπὲρ θαλάμων 1140 
πτέρυγας ἐν νώτοις ἀμοῖς 
λήξαιμι θοάζουσα; 

- 1116. Ἑλληνοθύτους for μηλοθύτους Enger. 1117. ζηλοῦσα τὸν 
for ζηλοῦσ᾽ ἄταν Kirch. 1120. τᾷ πάλαι for μεταβάλλει Bach. 
(MSS. dvoda:povia), 1130. πέμψει for ἄξει Paley. 1131. ἐς (εἰς) 


before ᾿Αθηναίων om. Herm. (Bothe εὖ σ᾽. 1134. ἐπὶ προτόνοις 
for πρότονοι Paley. 1135. πόδες for πόδα Seidl. 


ἥ i. | γένυσιν ἐσκίαζον. 


_— 


ISITENEIA H EN TAYPOIS. 43 


χοροῖς δὲ σταίην, ὅθι καὶ 

πάρεδρος εὐδοκίμων γάμων, 

περὶ πόδ᾽ εἱλίσσουσα φίλας 1145 
πρὸς ἡλίκων θιάσους, 

ἐς ἁμίλλας χαρίτων, 

ris *@ ἁβροπλούτοιο χλιδᾶς 

εἰς ἔριν ὀρνυμένα, πολυποίκιλα 

φάρεα καὶ πλοκάμους περιβαλλομένα 1150 


« 


OOAS. 
ποῦ ᾽σθ᾽ ἡ πυλωρὸς τῶνδε δωμάτων γυνὴ 
Ἑλληνίς ; ἤδη τῶν ξένων κατήρξατο, 
ἀδύτοις T ἐν ἁγνοῖς σῶμα λάμπονται mupi 3 1155 
XO. ἥδ᾽ ἐστὶν, } σοι πάντ᾽, ἄναξ, ἐρεῖ σαφῶς. 
ΘΟ. ἔα’ 
τί τόδε μεταίρεις ἐξ ἀκινήτων βάθρων, 
᾿Αγαμέμνονος παῖ, θεᾶς ἄγαλμ᾽ ἐν ὠλέναις ; 
Ib, ἄναξ, ἔχ᾽ αὐτοῦ πόδα σὸν ἐν παραστάσιν. 


ΘΟ. τί δ᾽ ἔστιν, ᾿Ιφιγένεια, καινὸν ἐν δόμοις ; τιόο 


[Φ, ἀπέπτυσ᾽" ὁσίᾳ γὰρ δίδωμ᾽ ἔπος τόδε. 

ΘΟ. τί φροιμιάζει νεοχμόν ; ἐξαύδα σαφῶς. 

ID. οὐ καθαρά μοι τὰ θύματ᾽ ἠγρεύσασθ᾽, ἄναξ. 

ΘΟ. τί τοὐκδιδάξαν τοῦτό σ᾽; ἢ δόξαν λέγεις ; 

Ib, βρέτας τὸ τῆς θεοῦ πάλιν ἕδρας ἀπεστράφη. 1165 
ΘΟ. αὐτόματον, ἤ νιν σεισμὸς ἔστρεψε χθονός ; 

Id, αὐτόματον" ὄψιν δ᾽ ὀμμάτων ξυνήρμοσεν. 

ΘΟ. ἡ δ᾽ αἰτία tis; ἢ τὸ τῶν ξένων μύσος ; 

Id, ἥδ᾽, οὐδὲν ἄλλο" δεινὰ γὰρ δεδράκατον., 


1143. Badh., etc., χοροὺς δ᾽ ἱσταίην. 1144. πάρεδρος for παρθένος 
Badh. 1145, 6. περὶ for παρὰ, and πρὸς for ματρὸς Herm. 
1148. θ᾽ add. Ed. χλιδᾶς for χαίτας Markl. (see note). 1151. Canter 
γένυν συνεσκίαζον. 1168. Weckl. τοῖν ξένοιν, also in 1154 (see note). 


44 


ΘΟ. 
I®, 
ΘΟ. 
1Φ. 


ΘΟ." 


Id, 
ΘΟ. 
1Φ. 
ΘΟ. 
1Φ. 
ΘΟ. 
[Φ. 
ΘΟ. 
Id, 


ΘΟ. « 


1Φ. 
ΘΟ. 
Ie. 

ΘΟ. 
1Φ. 

ΘΟ. 
I®. 
ΘΟ 
1Φ. 
ΘΟ 
I®. 
ΘΟ. 
[Φ. 

ΘΟ. 
1Φ. 

. ΘΟ. 


1174. τόδ᾽ before ἔτλη om. Seidl. 


ΕΥ̓ΡΙΠΙΔΟΥ 


ἀλλ᾽ ἢ τιν᾽ ἔκανον βαρβάρων ai ἔπι; 
οἰκεῖον ἦλθον τὸν φόνον κεκτημένοι. 
τίν᾽; εἰς ἔρον γὰρ τοῦ μαθεῖν πεπτώκαμεν. 
μητέρα κατειργάσαντο κοινωνῷ ξίφει. 
Απολλον, οὐδ᾽ ἐν βαρβάροις ἔτλη τις ἄν. 
πάσης διωγμοῖς ἠλάθησαν Ἑλλάδος. 
ἢ τῶνδ᾽ ἕκατι δῆτ᾽ ἄγαλμ᾽ ἔξω φέρεις ; 
΄ 3) ie 55 oy Wa jg νι Ἢ ᾿ / , 
σεμνόν γ᾽ ὑπ᾽ αἰθέρ᾽, ὡς μεταστήσω φόνου. 
μίασμα δ᾽ ἔγνως τοῖν ξένοιν ποίῳ τρόπῳ ; 
ἤλεγχον, ὡς θεᾶς βρέτας ἀπεστράφη πάλιν. 
σοφήν σ᾽ ἔθρεψεν Ἑλλὰς, ὡς ἤσθου. καλῶς. 
καὶ νῦν καθεῖσαν δέλεαρ ἡδύ μοι φρενῶν. 
τῶν ᾿Αργόθεν τι φίλτρον ἀγγέλλοντέ σοι; 
N l4 > / Ἂς \ > Ν > cr 
τὸν μόνον ᾿Ορέστην ἐμὸν ἀδελφὸν εὐτυχεῖν. 
, , ε nm 9 Ft st 
ὡς δή σφε σώσαις ἡδοναῖς ἀγγελμάτων. 
καὶ πατέρα γε ζῆν καὶ καλῶς πράσσειν ἐμόν. 
Ἂς 3 5 ἧς Ue “ 3 3 / 3 4 
σὺ δ᾽ εἰς τὸ τῆς θεοῦ. y he εἰκότως. 
πᾶσάν γε μισοῦσ᾽ “Ἑλλάδ᾽, ἥ μ᾽ ἀπώλεσεν. 
τί δῆτα SpCHEs ppace, τοῖν ξένοιν πέρι ; 
τὸν νόμον eran τὸν προκείμενον σέβειν. 
οὔκουν ἐν ἔργῳ χέρνιβες ξίφος τε adv; 
€ val Des ny , ΄ 
ἁγνοῖς καθαρμοῖς πρῶτά νιν νίψαι θέλω. 
an ε ᾿ ἍἋ ὶ / , 
πηγαῖσιν ὑδάτων ἢ θαλασσίᾳ δρόσῳ ; 
θάλασσα κλύζει πάντα τἀνθρώπων κακά. 
ὁσιώτερον γοῦν τῇ θεῷ πέσοιεν ἄν. 
\ > } 9 Ὡ “ x na ” 
Kal τἀμὰ γ᾽ οὕτω μᾶλλον ἂν καλῶς ἔχοι. 
y+ Ν ΨΆΝΑ, ἊΝ 3 pm : / 
οὔκουν πρὸς αὐτὸν ναὸν ἐκπίπτει ᾿κλύδων ; 
\ . 
ἐρημίας δεῖ: καὶ γὰρ ἄλλα δράσομεν. 
ἄγ᾽ ἔνθα χρήζεις" οὐ φιλῶ τἄρρηθ᾽ ὁρᾶν. 
ἁγνιστέον μοι καὶ τὸ τῆς θεοῦ βρέτας. 
4 " 9 / , 
εἴπερ ye κηλις ἐβαλὲ νιν μητροκτόνος. 


1170 


1175 


1180 


1185 


1190 


Lig5 


[200 


1181. Monk καὶ μήν. 


Id, 


[Φ. 


1Φ. 
[Φ. 
I®, 
Id, 
I®, 


Id, 
Id, 


[Φ. 


ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 45 


οὐ γάρ ποτ᾽ ἄν νιν A hud βάθρων ἄπο. 


. δίκαιος popes Kal προμηθία. 


οἷσθά νυν & μοι γενέσθω ; ; ΘΟ. σὸν τὸ σημαίνειν 
τόδε. 

δεσμὰ τοῖς ξένοισι πρόσθες" ΘΟ. ποῖ δέ σ᾽ ἐκφύ- 
γοιεν ἄν; 

πιστὸν “EAAds οἷδεν οὐδέν. ΘΟ. ἴτ᾽ ἐπὶ δεσμὰ, 
πρόσπολοι. | 1205 

κἀκκομιζόντων δὲ δεῦρο τοὺς ξένους, ΘΟ. ἔσται 
τάδε. . 

κρᾶτα κρύψαντες πέπλοισιν. ΘΟ. ἡλίου πρόσθεν 
φλογός. ἶ τ 

σῶν τέ μοι σύμπεμπ᾽ ὀπαδῶν. ΘΟ. οἵδ᾽ ὁμαρτή- 
σουσΐί σοι. 


a , 
καὶ πόλει πέμψον τιν᾽ ὅστις σημανεῖ OO. ποίας 


τύχας ; 

ἐν δόμοις μίμνειν ἅπαντας. ΘΟ. μὴ συναντῶσιν 
φόνῳ; ; "1210 

μυσαρὰ γὰρ τὰ τοιάδ᾽ ἐστί. OO. στεῖχε καὶ σή- 
μαινε «σύ. : 

καὶ φίλων γε δεῖ μάλιστα ΘΟ. τοῦτ᾽ ἔλεξας εἰς 

μέν 

μηδέν᾽ εἰς ὄψιν π᾿ βίωι ΘΟ. εὖ γε κηδεύεις 

πόλιν. | | 


ἢ εἰκότως. ΘΟ. ὡς εἰκότως σε πᾶσα θαυμάζει πόλις. 


σὺ δὲ μένων αὐτοῦ πρὸ ναῶν τῇ θεῷ ΘΟ. τί 


χρῆμα Spe ; 1215 
ἅγνισον πυρσῷ μέλαθρον. ΘΟ. καθαρὸν ὡς μόλῃς 
πάλιν; 


1207. κρᾶτα for κατα- Musgr. 1210. συναντῶσιν for -ῷεν Elms. 
1212. γε δεῖ for οὐδεὶς Herm. (see note). 1214. I&, εἰκότως suppl. 
Hermann. 1216, πύρσῳ for χρύσῳ Reiske. 


ΕΥ̓ΡΙΠΙΔΟΥ͂ 


Id, ἡνίκ᾽ ἂν δ᾽ ἔξω περῶσιν οἱ ξένοι, ΘΟ. τί χρή με 
δρᾶν ; 
Id. πέπλον ὀμμάτων προθέσθαι. ΘΟ. μὴ slams 
Ἵν :; 
ID. ἣν δ᾽ ἄγαν boxe χρονίζειν, OO. τοῦδ᾽ ὅρος τίς 
ἐστί μοι; : 
ID, θαυμάσῃς μηδέν. ΘΟ. τὰ τῆς θεοῦ πρᾶσσ᾽ ἐπὶ 
σχολῇ: καλῶς. 1220 
ID, εἰ γὰρ ὡς θέλω κἀθαρμὸς ὅδε πέσοι. OO. cvved- 
χομαι. 
[Φ. τούσδ᾽ ἄρ᾽ ἐκβαίνοντας ἤδη δωμάτων ὁρῶ ξένους 
καὶ θεᾶς κόσμον νεογνούς τ᾽ ἄρνας, ᾿ὡς “φόνῳ 
φόνον ἣ 
μυσαρὸν ἐκνίψω, σέλας TE agendas τά τ ἄλλ᾽ 
ὅσα , ‘ 
προὐθέμην «ἐγὼ ξένοισι καὶ θεᾷ obec 1225 
ἐκποδὼν δ᾽ αὐδῶ πολίταις τοῦδ᾽ ἜΧΕΝ μιάσματος, 
| εἴ τις ἢ ναῶν πυλωρὸς χείρας belie sone θεοῖς ἡ 
ἢ γάμον στείχει συνάψων ἢ τόκοις βαρύνεται, 
φεύγετ᾽, ἐξίστασθε, μή τῳ προσπέσῃ μύσος τόδε. 
| ὦ Διὸς Λητοῦς 7 ἄνασσα παρθέν᾽, ἢν νίψω 
; φόνον Ὑ 1230 
τῶνδε καὶ θύσωμεν οὗ χρὴ, καθαρὸν οἰκήσεις 
δόμον, ᾿ ᾿ 
εὐτυχεῖς δ᾽ ἡμεῖς ἐσόμεθα. τἄλλα δ᾽ οὐ λέγουσ᾽ 
ὅμως 
τοῖς τὰ πλείον᾽ εἰδόσιν θεοῖς σοί τε σημαίνω, θεά. 
ΧΟ. εὔπαις ὁ Λατοῦς γόνος, στρ. 
τόν ποτε Δηλιάσιν καρποφόροις 1235 
1220. σχολῆς for σχολῇ Schaefer. 1223. κόσμον for κόσμους 
Kirch. ἄρνας for ἄρσενας Pierson. 1235. τὸν for ὃν Herm. 


Δηλιάσιν for Δηλιὰς ἐν Seidl. “ 


ΙΦΙΓΕΝΕΙΑ H ΕΝ ΤΑΥΡΟΙΣ. 47 


γυάλοισι Χρυσοκόμαν 

ἐν κιθάρᾳ᾽ σοφὸν, ἃ τ᾽ ἐπὶ τόξων 

επονοχίς γάνυται, φέρεν tye 

ἀπὸ δειράδος: εἰναλίας, 1240 
λοχεῖα κλεινὰ λιποῦσ’ ἀ- 

στάκτων μάτερ᾽ εἰς ὑδάτων, 

τὰν βακχεύουσαν Διονύσῳ 

Παρνάσιον κορυφὰν, 

ὅθι ποικιλόνωτος οἰνωπὸς δράκων 
σκὶερῷ κατάχαλκος εὐφύλλῳ δάφνᾳ, 

eS ᾿'πελώριον᾽ 

τέρας, ἄμφεπε μαντεῖον χθόνιον. 

ἔτι μιν ἔτι βρέφος, ἔτι φίλας 

ἐπὶ ματέρος ἀγκάλαισι θρώσκων 1250 
ἔκανες, ὦ Φοῖβε, μαν- 

τείων δ᾽ τὴν γον (αθέων, 

τρίποδί T ἐν χρυσέῳ 

θάσσεις, ἐν ἀψευδεῖ θρόνῳ 

μαντείας τῳ 1256 
θεσφάτων νέμων 

ἀδύτων ὕπο, Κασταλίας ῥεέθρων 

γείτων, μέσον γᾶς ἔχων μέλαθρον. 

Θέμιν δ᾽ ἐπεὶ Tas ἰὼν Ἂς ἀντ. 
παῖδ᾽ ἀπενάσσατ᾽ ᾿Απόλλων ζαθέων 260) 
χρηστηρίων, νύχια 

χθὼν ἐτεκνώσατο φάσματ᾽ ὀνείρων, 

ol πολέσιν μερόπων τά τε TPOTA 


1237. Φοῖβον after χρυσοκόμαν om. Seidl. 1238. a for ἃ Weil. 
1239. φέρεν iv for φέρει νιν Seidl. 1242. μάτερ᾽ eis for μάτηρ 
Weil. 1248. ἄμφεπε for ἀμφέπει Seidl. 1255. ἀναφαίνων after 
βροτοῖς om. Seidl. 1256. νέμων for ἐμῶν Muser. 1257. ὑπὸ 
for ὑπὲρ Seidl. 1259. ἐπεὶ for ἐπὶ Scaliger. 1260. ᾿Απόλλων for 


ἀπὸ Seidl. (see note). 


48 ΕΥ̓ΡΙΠΙΔΟΥ͂ 


> al 
τά τ᾽ ἔπειθ᾽ ὅσ᾽ ἔμελλε τυχεῖν 1265 
[4 Ν Ν 
ὕπνου κατὰ δνοφερὰς χαμ- 
etvas φράζον' Γαῖα δὲ τὰν 
δ 3 , Ν 
μαντείων ἀφείλετο τιμὰν 
n , iA 
Φοῖβον φθόνῳ θυγατρός 
ταχύπους δ᾽ ἐς ᾿᾽οΟλυμπον ὁρμαθεὶς ἄναξ 1270 
χέρα παιδνὸν ἕλιξεν ἐκ Zivos θρόνων 
Πυθίων δόμων 
χθονίαν ἀφελεῖν μῆνιν νύχιον. 
γέλασε δ᾽, ὅτι τέκος ἄφαρ ἔβα 
πολύχρυσα θέλων λατρεύματα σχεῖν" 125 
24 ἃ. , ς 
ἐπὶ ὃ ἐσεισεν κόμαν, 
παύσειν νυχίους ἐνοπὰς, 
ἀπὸ δὲ λαθοσύναν 
νυκτωπὸν ἐξεῖλεν βροτῶν, 
\ aN ly: 
καὶ τιμὰς πάλιν 1280 
θῆκε Λοξίᾳ, 
πολυάνορι δ᾽ ἐν ξενόεντι θρόνῳ 
θάρση βροτοῖς θεσφάτων ἀοιδαῖς. 


ATTEAOQOS. 
ὦ ναοφύλακες βώμιοί τ᾽ ἐπιστάται, 
Θόας ἄναξ γῆς τῆσδε ποῦ κυρεῖ βεβώς; 1285 
a9 3 , phe Bee 

καλεῖτ᾽ ἀναπτύξαντες εὐγόμφους πύλας 

ἔξω μελάθρων τῶνδε κοίρανον χθονός. 
ΧΟ. τί δ᾽ ἔστιν, εἰ χρὴ μὴ κελευσθεῖσαν λέγειν ; 
AIT. βεβᾶσι φροῦδοι δίπτυχοι νεανίαι 


1265. ὅσ᾽ for ὅσα τ᾽ Herm. 1267. χαμεύνας for γᾶς εὐνὰς 
Linder. 1268. μαντείων ἴοτ -ον Seidl. 1271. Ζῆνος for Διὸς Herm. 
1273. θεᾶς before μῆνιν om. Seidl. νύχιον for νυχίους ἐνοπὰς Herm. 
(see note). 1276. ἐπὶ for ἐπεὶ Musgr. 1277. παύσειν for παῦσεν 
Kochly (Badh. παῦσαι). ἐνοπὰς for ὀνείρους Seidl. (1273 n.). 
1278. μαντοσύναν Markl., etc. 1288. εἴ με χρὴ Herm. (see note). 


ΧΟ. 


AIT. 


ISITENEIA H EN TAYPOIS. 49 


᾿Αγαμεμνονείας παιδὸς ἐκ βουλευμάτων 1290 
φεύγοντες ἐκ γῆς τῆσδε καὶ σεμνὸν βρέτας 
λαβόντες ἐν κόλποισιν “Ἑλλάδος νεώς. 
ἄπιστον εἶπας μῦθον" ὃν δ᾽ ἰδεῖν θέλεις 
¥ ἌΣ a Ὁ ray 7 
ἄνακτα χώρας, φροῦδος ἐκ ναοῦ συθείς. 
a a Ν » Ἐν 940. Λ Ν ὍΣ: 
mot; δεῖ γὰρ αὐτὸν εἰδέναι τὰ δρώμενα. 1205 


΄ % » 
XO. οὐκ ἴσμεν: ἀλλὰ στεῖχε καὶ δίωκέ νιν 


“ , Hwy 1.2 Cachan? 
ὅπου κυρήσας Tovcd ἀπαγγελεῖς λόγους. 


π oie 5 Of 5. ε a I A 
ATT. opar’, ἄπιστον ws γυναικεῖον γένος 
μέτεστι χὐμῖν τῶν πεπραγμένων μέρος. 
ΧΟ. μαΐίνει ; τί δ᾽ ἡμῖν τῶν ξένων δρασμοῦ μέτα ; 1300 
οὐκ εἶ κρατούντων πρὸς πύλας ὅσον τάχος ; 
te ,ὕ eet Ge x € \ , 
AIT. οὐ πρίν y ad εἴπῃ τοὔπος ἑρμηνεὺς τόδε, 
ἌΝ ὦν » > 4. ay 9 Ν , 
eit ἐνδον εἴτ᾽ οὐκ ἔνδον ἀρχηγὸς χθονός. 
ὠὴ χαλᾶτε κλῇθρα, τοῖς ἔνδον λέγω, 
καὶ δεσπότη σημήναθ᾽ οὕνεκ᾽ ἐν πύλαις 130 
ΟἼΕΙ : 395 
πάρειμι, καινῶν φόρτον ἀγγέλλων κακῶν.. 
ΘΟ. τίς ἀμφὶ δῶμα θεᾶς τόδ᾽ ἵστησιν βοὴν, 
πύλας ἀράξας καὶ ψόφον πέμψας ἔσω ; 
AIT. ἔφασκον αἵδε (καί w ἀπήλαυνον δόμων) 
ε δι εὶς ea Ne NSS > ἑῆαι ea) REY 
ὡς ἐκτὸς εἴης᾽ ov δὲ κατ΄ οἶκον ἦσθ᾽ apa, 1310 
ΘΟ. τί προσδοκῶσαι κέρδος ἢ ᾿θηρώμεναι ; 
AIT. αὖθις τὰ τῶνδε σημανῷ" τὰ δ᾽ ἐν ποσὶ 
Oe ae ise a a 9 / 
TApovT ἄκουσον" ἢ νεᾶνις ἣ ᾽νθάδε 
βωμοῖς παρίστατ᾽, ᾿Ιφιγένει᾽, ἔξω χθονὸς 
σὺν τοῖς ξένοισιν οἴχεται, σεμνὸν θεᾶς 1315 
ἄγαλμ᾽ ἔχουσα' δόλια δ᾽ ἣν καθάρματα. 
“ ἔ / ee - δ 
ΘΟ. πῶς φῇς; τί πνεῦμα συμφορᾶς κεκτημένη ; 
? i ἌΝ ΟΝ ” 
ATT. σώζουσ᾽ ’Opéctnv’ τοῦτο γὰρ σὺ θαυμάσει. 
1299. χὐμῖν for θ᾽ ὑμῖν Markl. 1302. εἴπῃ for εἴποι Porson. 


1308. Cod. Pal. φόβον. 1309. ἔφασκον (Monk ἔφησαν) for ψευδῶς 
ἔλεγον England (see note). 1310. εἴης for ἧς Scaliger. 


E 


50 


ΘΟ. 
ΑΓῚ. 
ΘΟ. 
ADE, 


ΘΟ. 


ATT. 


EYPITIIAOY 


τὸν ποῖον ; ap ὃν Τυνδαρὶς τίκτει κόρη 3 
ὃν τοῖσδε βωμοῖς θεὰ καθωσιώσατο. 1320 
ὦ θαῦμα, πῶς σε μεῖζον ὀνὸμάσας τύχω ; 
μὴ ᾽νταῦθα τρέψῃς σὴν φρέν᾽, ἀλλ᾽ ἄκουέ μου’ 
σαφῶς δ᾽ ἀθρήσας καὶ κλύων ἐκφρόντισον 
διωγμὸν ὅστις τοὺς ξένους θηράσεται. 

ΡΣ, 2 an, 5 ime nee ek: ἘΠῚ ; 
λέγ᾽" εὖ yap εἶπας" οὐ γὰρ ἀγχίπλουν πόρον 1325 

’ὔ ev a) > 2 ’ 
φεύγουσιν, ὥστε διαφυγεῖν τοὐμὸν δόρυ. 
Sees κ᾿ Ses ὕ ΡΤ," ; 
ἐπεὶ πρὸς ἀκτὰς ἤλθομεν θαλασσίους, 

e a 3 fa ’ὔ ΜΝ € / 
ov ναῦς ᾿Ορέστου κρύφιος ἦν ὡρμισμένη, 
ἡμᾶς μὲν, οὺς σὺ δεσμὰ συμπέμπεις ξένων 
3) ἌΡ οὐδ “ ’ 5 
ἔχοντας, ἐξένευσ᾽ ἀποστῆναι πρόσω 1330 
5) / i La ε Sines . , 
Αγαμέμνονος παῖς, ὡς ἀπόρρητὸν φλόγα 
αὐτὴ δ᾽ ὄπισθε δέσμ᾽ ἔχουσα τοῖν ξένοιν 
ἔστειχε χερσί. καὶ τάδ᾽ ἦν ὕποπτα μὲν,“ 
ἤρεσκε μέντοι σοῖσι προσπόλοις, ἄναξ. 1335 
χρόνῳ δ᾽, tv ἡμῖν δρᾶν τι δὴ δοκοῖ πλέον, 
τὶ , \ ae t 
ἀνωλόλυξε καὶ κατῇδε βάρβαρα 

/ ’ἤ 3 ... , / , 
μέλη μαγεύουσ᾽, ὡς φόνον νίζουσα δή. 
3 \ N ties Nie Ga ‘ , 
ἐπεὶ δὲ δαρὸν ἦμεν ἥμενοι χρόνον, 
ἐσῆλθεν ἡμᾶς μὴ λυθέντες οἱ ξένοι 1340 
κτάνοιεν αὐτὴν δραπέται τ᾽ οἰχοίατο. 
φόβῳ δ᾽ ἃ μὴ χρῆν εἰσορᾶν καθήμεθα 

ae , ἃ, - > Ca 4 
σιγῇ" τέλος δὲ πᾶσιν ἣν αὐτὸς λόγος, 
στείχειν iv ἦσαν, καίπερ οὐκ ἐωμένοις. 
κἀνταῦθ᾽ ὁρῶμεν Ἑλλάδος νεὼς σκάφος 1345 
ταρσῷ κατήρει πίτυλον ἐπτερωμένον, 


1320. Ald. θεᾷ. 1324. διωγμὸν for διωγμὸς Herm. 1327. 
θαλασσίους for -as Monk. 1333, 4. Nauck ὄπισθε---χερσί. 1336. 
Soxot for δοκῇ Matthiae. 1338. μαγεύουσ᾽ for ματεύουσ᾽ Reiske. 
1246, Markl. κατῆρες. 


ΙΦΙΓΈΝΕΙΑ Η EN TAYPOIS. 51 


’ὔ 7 3 κῶν an / 
ναύτας τε πεντήκοντ ἐπὶ σκαλμῶν πλάτας 
ἔχοντας, ἐκ δεσμῶν δὲ τοὺς νεανίας 
> , Y Rb μὰ; ς a Va 
ἐλευθέρους πρύμνηθεν ἑστῶτας νεώς. 

lal eX an ‘ S ON ᾽ 3 7 
κοντοῖς δὲ πρῷρὰν εἶχον, οἱ ὃ ἐπωτίδων 1350 
ἄγκυραν ἐξανῆπτον, ot δὲ κλίμακας 

7 } Ss STAN ie 
ἡ σπεύδοντες ἦγον διὰ χέρῶν πρυμνήσια, 

, eX , a t ΔΩ 
πόντῳ ὑ δὲ δόντες τοῖν ξένοιν καθίεσαν. 


ἡμεῖς δ᾽ ἀφειδήσαντες, ὡς ἐσείδομεν 
δόλια τεχνήματ᾽, εἰχόμεσθα τῆς ξένης 1355 
: 
πρυμνησίων τε, καὶ dv εὐθυντηρίας 
οἴακας ἐξηροῦμεν εὐπρύμνου νεώς. 
λόγοι δ᾽ ἐχώρουν “Τίνι λόγῳ πορθμεύετε 
ἜΝ ae = , 4 ’ 
κλέπτοντες ἐκ γῆς ξόανα καὶ θυηπόλους ; 

, Pe hark \ (tes te ae rae , ’ 
τίνος τίς ὧν σὺ τήνδ᾽ ἀπεμπολᾷς χθονός ;’ 1360 
ea ee , ny) ὦ ε- ἢ 
06 εἶπ Ορέστης τῆσδ᾽ ὅμαιμος, ὡς μάθῃς, 

3 fs al ς i > St NSS / 

Ayapepivovos παῖς, Thvd ἐμὴν κομίζομαι 
λαβὼν ἀδελφὴν, ἣν ἀπώλεσ᾽ ἐκ δόμων. 
ἀλλ᾽ οὐδὲν ἧσσον εἰχόμεσθα τῆς ξένης 
καὶ πρὸς σ᾽ ἕπεσθαι διεβιαζόμεσθά νιν, 1365 
ὅθεν τὰ δεινὰ πλήγματ᾽ ἦν yeverddwv. 

| κεῖνοί Te yap σίδηρον οὐκ εἶχον χεροῖν 
| ἡμεῖς τε πυγμαὶ δ᾽ ἦσαν ἐγκροτούμεναι, 

ΝΣ δυο 5... aie a val ΨΕΣ εἴ 
καὶ KON’ ἀπ᾽ ἀμφοῖν τοῖν νεανίαιν ἅμα 

els πλευρὰ καὶ πρὸς ἧπαρ ἠκοντίζετο, 1370 
ὥστε ξυνάπτειν καὶ συναποκαμεῖν μέλη. 
δεινοῖς δὲ σημάντροισιν ἐσφραγισμένοι 
ἐφεύγομεν πρὸς κρημνὸν, ot μὲν ἐν κάρᾳ 

> » Ue Ans Fi RSE » “ 
Kadai ἔχοντες Tpavpal’, ot δ᾽ ἐν ὄμμασιν 
ὄχθοις δ᾽ ἐπισταθέντες εὐλαβεστέρως 1375 


1353. Kirch. διδόντες (see note), τοῖν ἐένοιν for τὴν ξένην Seidler. 
1359. ξόανα καὶ θυηπόλους for ξόανον καὶ θυηπόλον Musgr. 1368, δ᾽ 
for 7’ Ald. 1371. Musgr. συναπειπεῖν (see note). 


E 2 


52 | ΕΥ̓ΡΙΠΙΔΟΥ͂ 


ἐμαρνάμεσθα καὶ πέτρους ἐβάλλομεν. 
»)} 2 > «ς “-“ ’ὔ’ ᾿ξ ΜΝ 
ἀλλ᾽ εἶργον ἡμᾶς τοξόται πρύμνης ἔπι 
σταθέντες ἰοῖς, ὥστ᾽ ἀναστεῖλαι πρόσω. 
κἀν τῷδε, δεινὸς γὰρ κλύδων ὥὦκειλε ναῦν 
πρὸς γῆν, φόβος δ᾽ ἦν * παρθένῳ τέγξαι πόδα, 1380 
λαβὼν ᾿Ορέστης ὦμον εἰς ἀριστερὸν, 
βὰς εἰς θάλασσαν κἀπὶ ᾿'κλίμακας θορὼν, 
ἔθηκ᾽ ἀδελφὴν ἐντὸς εὐσέλμου νεὼς, 
τό T οὐρανοῦ πέσημα, τῆς Διὸς κόρης 
ἄγαλμα. ναὸς δ᾽ ἐκ μέσης ἐφθέγξατο 1385 
βοή τις “ἾὮΩ γῆς Ἑλλάδος ναῦται νεὼς, 
| λάβεσθε κώπης ῥόθιά τ᾽ ἐκλευκαίνετε" 
ἔχομεν γὰρ ὧνπερ οὕνεκ᾽ ἄξενον πόρον 
Συμπληγάδων ἔσωθεν εἰσεπλεύσαμεν.᾽ 
ἃ Ἂς \ ς Ν 3 t Bos 
οἱ δὲ στεναγμὸν ἡδὺν ἐκβρυχώμενοι 1390 
+ e - a’ 3 ef Ν 3 \ > 
ἔπαισαν ἅλμην" vais δ᾽, ἕως μὲν ἐντὸς ἦν 
λιμένος, ἐχώρει: στόμια διαπερῶσα δὲ 
! ΄ i , A 
λάβρῳ κλύδωνι συμπεσοῦσ ἡπείγετο 
δεινὸς γὰρ ἐλθὼν ἄνεμος ἐξαίφνης σκάφος 
ὥθει παλιμπρυμνηδόν" ol δ᾽ ἐκαρτέρουν 1395 
Wy , ἘΣ £072 = " ἈΝ n t 
πρὸς ‘kévtpa λακτίζοντες" εἰς δὲ γῆν πάλιν 
κλύδων παλίρρους ἦγε ναῦν. σταθεῖσα δὲ 
᾿Αγαμέμνονος παῖς ηὔξατ᾽" “ὮΩ Λητοῦς κόρη, 
ES, N ΄ ὧδ Θὲ νὰ ΚΕ ὁ Ὁ ~ ἢ 
σῶσόν με τὴν σὴν ἱερίαν πρὸς Ελλάδα 
ἐκ βαρβάρου γῆς καὶ κλοπαῖς σύγγνωθ᾽ ἐμαῖς. 1400 
ἴα \ \ Ν Ν Id i ae 
φιλεῖς δὲ Kal σὺ σὸν κασίγνητον, θεά 


1380. παρθένῳ after ἣν suppl. Badh. (Cod. Fl. ὥστε μή). 
1382. κλίμακας for -ος Wecklein. - 1383. εὐσέλμου for εὐσήμου 
Pierson. 1384. τ᾽ for δ᾽ Markl. 1386. Nauck. “Ἑλλάδος νεανίαι. 
1387. κὠπης for κώπαις Reiske. τ᾽ ἐκλευκαίνετε for Te λευκ. Scal. 
1388. ἄξενον for εὔξεινον Monk. 1394. onxados for νεὼς Weckl. 
1395. παλιμπρυμνηδὸν for πάλιν πρυμνήσι᾽ Herm. 1396. δὲ γῆν 
for γῆν δὲ Canter, 


ΘΟ. 


ΙΦΙΓΕΝΕΙΑ H ΕΝ TAYPOIS. 53 


Ὁ \ 5 Ν \ c ot / 3 

φιλεῖν δὲ κἀμὲ τοὺς ὁμαίμονας δόκει. 
ναῦται δ᾽ ἐπηυφήμησαν εὐχαῖσιν κόρης 
παιᾶνα, γυμνὰς ἐξ ἐπωμίδων χέρας 

΄ ΜῊ, > / 
κώπῃ προσαρμόσαντες ἐκ κελεύσματος. 1405 
cr la wy / 
μᾶλλον δὲ μᾶλλον πρὸς πέτρας ἤει σκάφος" 

δ / 2 / : ε / \ 
χὼ μέν τις εἰς θάλασσὰν ὡρμήθη ποσὶν, 
ἄλλος δὲ πλεκτὰς ἐξανῆπτεν ἀγκύλας. 

can Ν Ny yNo ας x Ny hOp a Slee fF 
κἀγὼ μὲν εὐθὺς πρὸς σὲ δεῦρ᾽ ἀπεστάλην, 
σοὶ τὰς ἐκεῖθεν σημανῶν, ἄναξ, τύχας. 1410 
ἀλλ᾽ ἕρπε, δεσμὰ καὶ Apoxous λαβὼν χεροῖν" 
εἰ Μη γὰρ οἵδμα νήνεμον eae 
οὐκ ἔστιν ἐλπὶς τοῖς ξένοις σωτηρίας. 

΄ B49 / . ” 2 3.5 a 
πόντου δ᾽ ἀνἀάκτωρ Ϊλιόν τ᾽ ἐπισκοπεῖ 
σεμνὸς Ποσειδῶν, Πελοπίδαις δ᾽ ἐναντίος" [4158 
καὶ νῦν παρέξει τὸν ᾿Αγαμέμνονος γόνον 
σοὶ καὶ πολίταις, ὡς ἔοικεν, ἐν χεροῖν 
λαβεῖν ἀδελφήν θ᾽, ἣ φόνον τὸν Αὐλίδι. 
ἀμνημόνευτον θεᾷ προδοῦσ᾽ ἁλίσκεται. “ 
> o 3, / , LF 
ὦ τλῆμον ᾿Ιφιγένεια, ovyyovov μέτα 1420 
θανεῖ πάλιν μολοῦσα δεσποτῶν χέρας. 
ὦ πάντες ἀστοὶ τῆσδε βαρβάρου χθονὸς, 

> > ἐς 2 , εἰν 
οὐκ εἶα πώλοις ἐμβαλόντες ἡνίας 
παράκτιρι δραμεῖσθε ‘se eeu νεὼς 

Ἑλληνίδος δέξεσθε, σὺν δὲ τῇ θεῷ 1425 
σπεύδοντες ἄνδρας δυσσεβεῖς θηράσετε, 
ot δ' ὠκυπομποὺς ἕλξετ᾽ εἰς πόντον πλάτας ; 

ε 5 eee " LD CEO BED 
ὡς ἐκ θυλάσσης EK TE γῆς ἱππεύμασι 
λαβόντες αὐτοὺς ἢ κατὰ στύφλου πέτρας 

᾿ a π 9 i 

ῥίψωμεν, ἢ σκόλοψι πήξωμεν δέμας. 1430 


1404. ἐξ ἐπωμίδων χέρας ἴοτ ἐκ [χερῶν] ἐπωμίδας Musgr. 


1407. 
1418. 


Rauchenstein χήμῶν Tis. 1408. ἀγκύλας for ἀγκύρας Musgr. 
ἀδελφήν θ᾽ for τ᾿ ἀδελφὴν Musgr. 1419, 20. Badh. τοῦ ᾽ν 


Αὐλίδι----Θεὰν (see note). 


5A ΕΥ̓ΡΙΠΙΔΟΥ͂ 


ὑμᾶς δὲ τὰς τῶνδ᾽ ἴστορας βουλευμάτων 

γυναῖκας αὖθις, ἡνίκ᾽ ἂν σχολὴν λάβω, 

ποινασόμεσθα' νῦν δὲ τὴν προκειμένην 
| σπουδὴν ἔχοντες οὐ μενοῦμεν ἥσυχοι. 


ΑΘΗΝΑ. 

- Ξ Den At ταῖν εν 
ποῖ ποῖ διωγμὸν τόνδε πορθμεύεις, ἄναξ ᾿Ὑ435 
Θόας ; ἄκουσον τῆσδ᾽ ᾿Αθηναίας λόγους. 
παῦσαι διώκων ῥεῦμά τ’ ἐξορμῶν στρατοῦ" 
πεπρωμένος γὰρ θεσφάτοισι Λοξίου 
δεῦρ᾽ ἦλθ’ Ὀρέστης, τόν τ᾽ ᾿Ερινύων χόλον 
φεύγων ἀδελφῆς τ᾽ "Apyos εἰσπέμψων δέμας 1440 
ἄγαλμά θ᾽ ἱερὸν εἰς ἐμὴν ἄξων χθόνα 
[τῶν νῦν παρόντων πημάτων ἀναψυχάς.] 

x S We VND) en na 4 A 2 2 a 
πρὸς μὲν σ᾽ ὅδ᾽ ἡμῖν μῦθος" ὃν. ὃ ἀποκτενεῖν 
δοκεῖς ᾿Ορέστην ποντίῳ λαβὼν σάλῳ, 

ἣν ne t 51 ῪΝ δα τς ; : 

᾿ἤδη Ποσειδῶν χάριν ἐμὴν ἀκύμονα 1445 
πόντου τίθησι νῶτα πορθμεύων πλάτῃ. ᾿ 

μαθὼν δ᾽, Ὀρέστα, τὰς ἐμὰς ἐπιστολὰς, 

» Ν ION 4 3 Ν : .“ 
κλύεις γὰρ αὐδὴν καίπερ οὐ παρὼν θεᾶς, 

, \ ᾿ , wey. ; , 
χώρει λαβὼν ἄγαλμα ovyyovoy τε σὴν. 
ὅταν δ᾽ ᾿Αθήνας τὰς θεοδμήτους μόλῃς, 1450 

a , 4 “ , <a 3 / 
χῶρός τις ἔστιν ArOidos πρὸς ἐσχάτοις 
ὅροισι, γείτων δειράδος Καρυστίας, 
ἱερὸς, ᾿Αλάς νιν οὑμὸς ὀνομάζει λεώς" 
ἐνταῦθα τεύξας ναὸν ἵδρυσαι βρέτας, 
ἐπώνυμον γῆς Ταυρικῆς πόνων τε σῶν, 1455 
ods ἐξεμόχθεις. περιπολῶν καθ᾽ ᾿Ελλάδα 
οἴστροις ᾿Ερινύων. Αρτεμιν δέ νιν βροτοὶ 

Χ ΓΝ ε , si Ae 
TO λοιπὸν ὑμνήσουσι 'Γαυροπόλον θεάν. 


1438. πεπρωμένος for -οις Herm. 1446. Tyrrhwitt πορθμεύειν. 
1454. Tevgas for τάξας Pierson. 1455. γῆ" for τῆς Herm. 


ΘΟ. 


ἸΦΙΓΕΝΕΙΑ Η ΕΝ ΤΑΥΡΟΙΣ. 55 


νόμον τε θὲς τόνδ᾽" ὅταν éoprd(y λεὼς, 
τῆς σῆς σφαγῆς ἄποιν᾽ ἐπισχέτω ξίφος 1460 
δέρῃ πρὸς ἀνδρὸς αἷμά τ’ ἐξανιέτω, 
ὁσίας ἕκατι θεά θ᾽ ὅπως τιμὰς ἔχῃ. 
σὲ δ᾽ ἀμφὶ σεμνὰς, ᾿Ιφιγένεια, κλίμακας 
Βραυρωνίας δεῖ τῇδε κλῃδουχεῖν θεᾷ. 
οὗ καὶ τεθάψει κατθανοῦσα, καὶ πέπλων 1465 
ἄγαλμά σοι θήσουσιν εὐπήνους ὑφὰς, 
ἃς ἂν γυναῖκες ἐν τόκοις Ψυχορραγεῖς 
λείπωσ᾽. ἐν οἴκοις. τάσδε δ᾽ ἐκπέμπειν χθονὸς 
Ἑλληνίδας γυναῖκας ἐξεφίεμαι 

- Χ * ane x + 


cas δικαίας οὕνεκ᾽, ἐξέσωσα δὲ 1470 
καὶ πριν σ᾽ ᾿Αρείοις ἐν ὙΠ γον ψήφους ἴσας 
κρίνασ᾽, Desa Kal νόμισμ᾽ ἔσται τόδε, 

νικᾶν ἰσήρεις ὅστις ἂν ψήφου 'λάβῃ. 

ἀλλ᾽ ἐκκομίζου σὴν Καδινο τη χθονὸς, 
᾿Αγαμέμνονος παῖ, καὶ σὺ μὴ θυμοῦ, Θόας. 1475 
ἄνασσ᾽ ᾿Αθάνα, τοῖσι τῶν θεῶν λόγοις 

ὅστις κλύων “πιστοὶ οὐκ ὀρθῶς φρονεῖ. 

ἐγὼ δ᾽ ᾿Ορέστῃ 7’, εἰ Bee βρέτας θεᾶς 
βέβηκ᾽", ἀδελφῇ τ᾽ οὐχὶ θυμοῦμαι" τί γὰρ 

πρὸς τοὺς σθένοντας θεοὺς ἁμιλλᾶσθαι καλόν ; 1480 
ἴτωσαν εἰς σὴν σὺν θεᾶς ἀγάλματι 

γαῖαν, καθιδρύσαιντό 7 εὐτυχῶς βρέτας. 

πέμψω δὲ καὶ τάσδ᾽ Ἑλλάδ᾽ εἰς εὐδαίμονα 


1459. θὲς for θέσθε Porson. τ461. ἐξανιέτω for ἐξανυέτω Musgr. 


1462. 


θεά θ᾽ for θεᾶς Markl. 1464. τῇδε θεᾷ for τῆσδε θεᾶς Markl. 


1470, I. ἐξέσωσα δὲ καὶ πρίν σ᾽ for ἐκσώσασα δὲ καὶ πρίν γ᾽ 
Schol. on Ar. Ranae 685. 1472, ἔσται τόδε for eis ταὐτό γε 
Markl. (Kochly νόμιμον ἔστω). 1474. κασιγνήτην for -ον Elms. 


1481. 


Elmsl. εἰς σὴν ἰόντων, 


56 


ΑΘ. 


ΧΟ. 


ΕΥ̓ΡΙΠΙΔΟΥ͂ ΙΦΙΓΈΝΕΙΑ H EN ΤΑΥΡΟΙΣ. 


a Ὁ“ Ν 7 at να al A 
γυναῖκας, ὥσπερ σὸν κέλευσμ᾽ ἐφίεται. 
᾿ Ἂν ι 
παύσω δὲ λόγχην ἣν ἐπαίρομαι ξένδις" 1485 
A 93 κ᾿ oy) ile @ei ds a , 
νεῶν T ἐρετμὰ, σοὶ TAD ὡς δοκεῖ, θεά. 
αἰνῶ: τὸ γὰρ χρεὼν σοῦ τε καὶ θεῶν κρατεῖ. 
ἴτ᾽ ὦ πνοαὶ, ναυσθλοῦσθε τὸν ᾿Αγαμέμνονος 
“ , : 
παῖδ᾽ εἰς ᾿Αθήνας" συμπορεύσομαι δ᾽ ἐγὼ, 
σώζουσ᾽ ἀδελφῆς τῆς ἐμῆς σεμνὸν βρέτας. 1490 
ἌΣ ΟΣ Εν, > V [ως f 
ir em εὐτυχίᾳ τῆς σωζομένης 
μοίρας εὐδαίμονες ὄντες δ 
ἀλλ᾽ ὦ σεμνὴ παρά T ἀθανάτοις 
καὶ παρὰ θνητοῖς, Παλλὰς ᾿Αθάνα, 
δράσομεν οὕτως ὡς σὺ κελεύεις. 1495 
le \ Ν ιν 
μάλα γὰρ τερπνὴν κἀνέλπιστον 
φήμην ἀκοαῖσι δέδεγμαι. 


> 7 as fi \ She 

ὦ μέγα σεμνὴ Νίκη, Tov ἐμὸν 

βίοτον Karéxo.s 

καὶ μὴ λήγοις στεφανοῦσα. 1500 


1487. Dindorf χρῆν for χρεών. 1492. εὐδαίμονες for -os Ald. 
1496. τερπνὴν for τερπνὸν L. Dindorf. 





Nee bE: 5, 


IN the first part of this Prologue (as far as 1. 66) Iphigenia relates 
her past history and the circumstances which brought her into her 
present position. The second part (Il. 67-122) is occupied with the 
dialogue between Pylades and Orestes; the whole forming the ‘Pro- 
logue’ proper, which Aristotle, Poet. 12. 25, has defined as ‘all that 
part of a tragedy preceding the first entrance of the Chorus.’ 

Scene. The temple of Artemis, standing on a height, with pillars in 
front and steps leading up to the entrance. In the foreground an 
altar, stained with the blood of victims. On the right, buildings adjoining 
the temple, occupied by the priestess and her attendants, with road 
leading to the town and palace of Thoas; on the left another road 
leading to the sea-coast. 7Z%me, early morning. 

Enter IpHIGENIA from the precincts of the temple, attired as a priestess. 

11. 1-66, IPHIGENIA. ‘Of Tantalus’ race am I, daughter of Aga- 
memnon, Atreus son. Iphigenia is my name; whom, when the Grecian 
host were held wind-bound at Aulis on their way to Troy, my father 
sought to slay in sacrifice to the goddess of light —so Calchas interpreted 
his vow. But at the fatal moment Artemis herself rescued me from 
death, and conveying me to this Taurian land (where fleet-foot Thoas 
reigns) she made me the priestess of her temple. And here, obedient 
to her will and the custom of the land, I sacrifice each Greek whom 
chance brings to these shores. Last night I had a dream of direful 
import. Orestes, my brother, the pillar of our house, is surely dead. 
I will offer libations to his shade. But where are my attendants? 
7 will go and seek them within, 

ll. 1-5. Aristophanes, in the Acharnians, 1. 47, etc., parodies this and 
similar passages in the Prologues of Euripides, in which the speaker 
traces his or her descent from a remote ancestry. Here however the 
genealogy has a special significance, inasmuch as Tantalus, the progenitor 
of the race, was the original cause of the family disasters, culminating 
in the person of Orestes, by whom the ancestral curse was finally 
removed. 

1. 2. κόρην, Hippodamia, cp. 1. 825, where another form of the legend 
is given. It is better to take ἵπποις with μολὼν than as the instru- 


58 | IPHIGENIA IN TAURIS. 


mental dative after γαμεῖ, The horses were a present from Poseidon. 
Cp. Pindar Olymp. 1. 86. 

1. 5. τῆς Τυνδαρείας θυγατρὸς, Clytaemnestra. Cp. Ovest. 20, etc. 

1.6. ἀμφὶ δίναις. For the local dative with dud? in tragedy cp. Phoen. 
1516 ἀμφὶ κλάδοις, Hel. 1008 ἀμφὶ τύμβῳ, Soph. Azas 559 ἀμφί σοι. 
The accusative is more usual. Of the ebb and flow in the Euripus 
strait Livy, 28. 6, says—‘Fretum ipsum Euripi non septiens die, 
sicut fama fert, temporibus statis reciprocat; sed temere in modum 
venti nunc huc nunc illuc verso mari, velut monte praecipiti devolutus 
torrens rapitur. Ita nec nocte nec die quies navibus datur.’ The 
theory Euripides here advances of these eddies being caused by the 
wind may have been derived from his master Anaxagoras; just as 
in the Helena, \. 3, he adopts the same philosopher’s account of the 
cause of the Nile inundations ; (see note there), Perhaps Paley is right 
in ascribing the phenomena of the Euripus to some ‘obscure tidal 
influences, not fully known.’ 

1. 8. ὡς δοκεῖ, ‘as is the current opinion.’ Others take it personally, 
sc. πατὴρ, either as the ‘graphic’ present,=‘as he thought,’ or ‘as 
he (still) thinks.’ -But Iphigenia did not even know of her father’s 
existence at this time (1. 548, etc.). 

1. 9. κλειναῖς, not otherwise specially ‘famous,’ save as the place of 
assembly for the Grecian host. The town of Aulis stood upon a small 
promontory, with bay on each side, looking north and south respectively. 

1. 10. χιλίων is any large number; cp. Azdrom. 106 χιλιόναυς “Ελλάδος 
ands” Apns, also 1. 141 of this play, and Virgil’s ‘mille carinae’ “4672. 2. 198. 

1, 12, καλλίνικον στεφανὸν, etc. -- τὸν καλὸν στεφανὸν νίκης Ἰλίου, the 
latter genitive being objective, =‘ the fair crown of victory over Troy.’ 

1. 13. “Axatovs, the subject of λαβεῖν. Besides gaining his own 
object, Agamemnon wished his Achaeans to win renown. 

1. 14. μετελθεῖν, ‘to pursue,’ i.e, ‘avenge,’ the violation of Helen’s 
nuptials by Paris. 

L 15. δεινῇ ἀπλοίᾳ, dat. of circumstance, ‘amid dire stress of weather, 
when he could get no (favouring) breeze.’ If the MS. reading ἀπλοίας 
be retained, it is best taken as the causal genitive after ἔμπυρα, ‘ divi- 
nations on account of adverse gales.’ Schaefer‘ makes it a gen. of 
time, like Homer’s νηνεμίης etc., but this is rather awkward when an 
epithet (δεινῆς) is added. Cp. Zph. Aul. 88 ἥμεσθ' ἀπλοίᾳ χρώμενοι, 
Aesch. Avam. 181 ἀπλοίᾳ κεναγγεῖ, in reference to the same incident ; 
also Ovid AZet. 12. 8— 

‘Nec dilata foret vindicta, nisi aequora saevi 
Invia fecissent venti Boeotaque tellus 
Aulide piscosa puppes tenuisset ituras.’ 
[For other proposed readings of this line see Critical Appendix.] 


NOTES, LINES 5-20. 59 


1. τό. ἔμπυρα, ‘divination by fire’ from burnt-offerings (¢gnispicia) ; 
called πευστήρια, i.e. sacrifice for discovery, in A/ect. 835. A clear, 
steady, upright flame was taken as a good omen. Cp. Soph. Axztig. 
1005, etc. In Aesch. Prom. V. 504 Prometheus describes the various 
kinds of divination, and amongst them φλογωπὰ σήματα. 

1. 17. ἀνάσσων στρατηγίας =tenens exercitus imperium, Cp. Hom. 
Zl. 20, 180 ἀνάξειν... Tiuns τῆς Πριάμου. 

1. 18. οὐ pH. For what appears to be on the whole the most satis- 
factory account of this construction see note on Helena 292. 

ἀφορμίσῃ (middle)=‘get your ships unmoored.’ No alteration is 
necessary ; but the verb ἀφορμίζειν does not occur elsewhere. 

1, 21. εὔξω. The original story in the Cypfria, repeated by Sophocles, 
Elect. 566, etc., was that Agamemnon had incurred the wrath of 
Artemis by slaying a sacred deer; nothing is said about any vow on 
his part. Cicero, De Off. 3. 25, follows Euripides’ account—‘ Aga- 
memnon, quum devovisset Dianae quod in suo regno pulcherrimum 
natum esset illo anno, immolavit Iphigeniam, qua nihil erat eo quidem 
anno natum pulchrius.’ 

φωσφόρῳ θεᾷ. Cp. Callim. Hymn. ad Dianam 204 dvaco’ εὐῶπι 
φαεσφόρε. Artemis, as the goddess of light, had common attributes 
with Diana, Lucina, etc.; hence she was afterwards identified with 
the moon-goddess Selene. In a house at Pompeii is a fresco repre- 
senting the sacrifice of Iphigenia, with a golden statue of Artemis 
holding a lighted torch in each hand (Dyer’s fomfeit, Ὁ. 380). 
But the Tauric Artemis was really a distinct deity. See Introduction, 
p- xvi. 

1. 23. τίκτει, the ‘graphic’ present, emphasising the moment of the 
event. Cp. Bacch. 2 ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη. Or possibly the 
present denoting continuance of effect, =‘is the mother of.’ Cp. δίδωσι 
Hel. 568, where see note. 

τὸ καλλιστεῖον, ‘the award of beauty.’ The clause is parenthetic, 
said by Iphigenia and referring to Calchas. 

1. 25. ἐπὶ, ‘with a view to,’ i.e. ‘under colour of.’ Cp. 2721. A. 100 
πέμπειν ᾿Αχιλλεῖ θυγατέρ᾽ ὡς γαμουμένην. 

1. 27. μεταρσία, ‘held aloft,’ according to custom, over the altar. 
The scene is vividly described in Aesch. Agam. 223 φράσεν δ᾽ ἀόζοις 
πατὴρ μετ᾽ εὐχὰν, δίκαν χιμαίρας ὕπερθε βωμοῦ... λαβεῖν ἀέρδην. 

ἐκαινόμην, (imperf.) ‘was on the point of being slain.’ Cp. ἄκαιρ᾽ 
ἀπώλλυτο Hel, 1081 note. 

11. 28, 29. Cp. Ov. Met. 12. 32, ete.— 

‘Victa dea est, nubemque oculis subjecit, et inter 
Offictum turbamque sacri vocesque precantum 
Supposita fertur mutasse Mycenida cerva.’ 


60 IPHIGENIA IN TAURIS. 


Also Zpzst. ex Ponto 3. 2. 45— 
‘Quam levibus ventis sub nube per aethera vectam 
Creditur his Phoebe deposuisse locis.’ 

1. 31. γῆς, after ἀνάσσει, with βαρβάροισι as the dat. commodi, like 
ναύταις μεδέουσα θαλάσσης Orest: 1690. [Others take οὗ γῆς together, 
‘in which part of the world,’ but this is an unnecessary expansion 
of οὗ, nor does ἀνάσσειν govern a dative in Euripides, as it often does in 
Homer. | 

1. 32. Θόας, etc. The attempt to trace the name of a barbarian king 
to a Greek source is of course absurd. But the tragic poets were fond 
of these fancied etymologies, often involving a play upon words. Cp. 
the explanation given of Θεονόη Hel. 13, Πενθεὺς Bacch. 504, the reference 
by Ajax (Αἴας) of his own name to aia? Soph. Azas. 431, and the omen drawn 
from Helen’s name in éAévaus, ἑλέπτολις Aesch. Agam. 682. Aristophanes 
in the Lemnzans (Fragment) has the line Θόας, βραδύτατος ὧν ἐν ἀνθρώποις 
δραμεῖν, which is evidently meant in ridicule of the present passage. 

τιθεὶς πόδα, = βαδίζων, ὠκὺν being predicative, ‘ plying his feet with a 
speed equal to that of wings.’ 

1. 35. ὅθεν, guapropter, i.e. in virtue of my office. 

τοῖσιν =guzbus. The use of 6,7, τό as a relative in tragedy is confined 
to the oblique cases. 

1, 37. ta δ᾽ ἄλλα σιγῶ. Cp. Aesch. Agam. 36, where the same 
formula occurs. This line is a parenthesis, ἄλλα referring to the 
details of the sacrifice, some of which Iphigenia does relate afterwards, 
ll. 624, etc. But here she approaches the subject with a timid reserve, 
showing her dislike to the office she holds. This reluctance is gra- 
dually developed ; ‘see especially ll. 380, etc. The mere ame of the 
festival, ‘ Tauropolia’ (or the mere word e0pTi), ae no hint of its 
horrid nature, 

1. 38. The sentence is taken up after the break, γὰρ marking the 
resumption of the narrative, =‘namely’ or ‘ you must know.’ [Otherwise, 
with a comma after φοβουμένη, yap may have its usual sense, connecting 
with σιγῶ, i.e. ‘I dare not describe the details, for (the fact is that) 
I sacrifice mez,’ etc. In that case there is a real ‘anacoluthon,’ the 
sentence having no principal verb. | 

1. 39. Herodotus in his account of the Tauri, 4. 103, says θύουσι. .. 
τοὺς ἂν λάβωσι Ἑλλήνων. Whether they sacrificed Greeks alone, or 
in preference to other strangers, does not appear. In this play advantage 
is taken of the fact to represent these sacrifices as a retaliation on 
the part of Iphigenia for her treatment by her own countrymen at 
Aulis. Cp. 1. 338, and Iphigenia’s feigned expression of antipathy in 
i, 0187. 1 

1. 40, κατάρχομαιν (also 1. 56), a technical term. The victim was first 


NOTES. LINES 31-65. 61 


sprinkled with holy water (χέρνιβες ll. 58, 622), a lock of hair being cut 
from its forehead and thrown into the fire. Cp. Z/ect. 811, Virg. Aen. 6. 
244 ‘frontique invergit vina sacerdos, Et summas carpens media inter 
cornua setas Ignibus imponit sacris,’ where wine is used instead of 
water. Cp. also Hom. Od. 3. 45 χέρνιβά τ᾽ οὐλοχύτας τε κατήρχετο... 
κεφαλῆς τρίχας ἐν πυρὶ βάλλων. ? 

1. 43. πρὸς αἰθέρα. It was an ancient custom to tell aloud evil 
dreams, facing the morning light, in order to avert any ill consequences ; 
the sun being supposed to have the power of neutralising the influences of 
night. Thus in Soph. Ziect, 425 Clytaemnestra ἡλίῳ δείκνυσι τοὔναρ. 

ei δὴ, ‘if indeed,’ as is commonly believed. 

1. 45. παρθένοισι, the ‘maidens’ who formed her szz¢e. 

1. 46. νῶτα, etc., sc. ἔδοξε, from ἔδοξα above. The construction 
changes backwards and forwards between the Ist and 3rd persons in 
the following lines. 

1, 48. ἐρείψιμον, proleptic, describing the effect of the fall, ‘ was 
dashed in ruins.’ 

1. 50. στῦλος. Cp. Aesch. Ag. 870 ὑψηλῆς στέγης στῦλον ποδήρη, 
referring to the main pillar that supported the roof in primitive houses. 
(Paley.) 

1. 51. ἐκ δ᾽ ἐπικράνων, etc., ‘from its capital it let down,’ etc. Lat. 
promitieve. The inf. καθεῖναν depends on ἔδοξε : see on 1. 46. 

1. 54. τιμῶσα, ‘respecting. Cp. Zroad. 1210 νόμους τιμῶσιν, also 
Lat. colere. Mr. England aptly cites Shakspere’s ‘custom more hon- 
oured in the breach than in the observance.’ 

. ὑδραίνειν, sc. ἔδοξα (see 1. 46n.). For the ceremony cp. 1. 40 n. 

1. 55. συμβάλλω = con-jicio, here ‘interpret.’ Cp. Jed. 675 ovp- 
βαλεῖν ἔπη. 

1. 61. οὖν, 1. δ. in consequence of the dream, which imported the death 
of Orestes; hence she must offer libations to his shade. Cp. κρατῆρα 
τῶν φθιμένων 1. 160, also note on 1.166. So in Aesch. Choeph. 13 the 
women are sent to offer xéas... νερτέροις μειλίγματα at the tomb of 
Agamemnon, in consequence of Clytaemnestra’s dream about him. 

1. 65. εἶμ᾽ εἴσω δόμων. Iphigenia now states her intention of going 
inside the temple precincts to fetch her maidens out of the apartments 
where she and they dwelt in common. Hermann observes that dva- 
κτόρων is the gen. after δόμων, i.e. ‘the buildings adjoining the 
temple.’ 

Exit IPHIGENIA. Enter PYLADES and ORESTES by path from the 
sea-coast. 

ll. 67-122. OreEsTES. ‘Look out, Pylades, lest anyone come this 
way. Is this, think you, the temple we seek?’ PYLADES. “7 think so; 
the altar ts blood-stained, with victims heads hung around, OR.‘ Keep 


62 IPHIGENIA IN TAURIS. 


on the watch—Hither have I come, O Phoebus, trusting thy oracles, 
ever since the Furies of my mother, slain by my hand, have chased me 
an exile throughout the world. But thou badest me come to this 
Taurian land, and take hence thy sister's tmage and bear tt to the Attic 
shore ; thus (saidst thou) I might find respite from my totls. (To 
Pylades.) What shall we do? how make our entrance, by force, or 
stealth? Or must we flee back again to our ship?’ PYL. ‘ Nay, that 
were most cowardly. Let us rather watt till nightfall, and then gain 
entrance to the temple unobserved. Can we now turn back, when so near 
the goal?’ OR. ‘Rightly said! The god’s behest must be obeyed ; let us 
only be bold, 

1. 67. φυλάσσου, 7252 cave, implying danger from the barbarous in- 
habitants of the country. 

μή τις, sc. ἐστὶ, ‘whether there be not,’ etc. 

1. 71. σοὶ after χρεὼν, ‘you must think so too,’ not, as some take it, 
σοὶ συνδοκεῖν (ἐμέ). For χρὴ with dat. cp. Joz 1316 τοῖσι δ᾽ ἐνδίκοις 
ἐχρῆν, Med. 886 ἣ χρῆν μετεῖναι. 

1.72. καταστάζει. Cp. Hel. 984 τύμβου ᾽πι νώτοις τοῦδ᾽, ἵν᾽ αἵματος 
ῥοαὶ τάφου καταστάζωσι. The altar stood in front of the entrance; cp. 
Ov. Zrist. 4. 4. 73 ‘ Triviae ducuntur ad aras, Quae stabat geminas ante 
cruenta fores.’ For Ἕλλην as adj. cp. Ἕλληνος ἐκ γῆς 1. 341, and see 
note there. 

1.74. σκῦλα, ‘spoils,’ lit. ‘strippings’ (σκύλλω). It is doubtful 
whether armour or heads of victims are here meant. Herodotus, 4. 103, 
says τὴν κεφαλὴν ἀνασταυροῦσι, but it is possible, as Schone thinks, that 
Euripides is alluding to the Greek custom of suspending the spoils of 
conquered enemies on temple walls. 

1. 75. ἀκροθίνια, ‘trophies,’ properly ‘first-fruits;’ hence the choicest 
offerings from the spoil taken in war or the chase. 

1. 76. After this repeated injunction (1. 67) to be cautious, Orestes 
makes a pause, then invokes Phoebus; Pylades continuing his explora- 
tions till he is accosted at 1. 94. . 

ἐγκυκλοῦντα, probably from ἐγκυκλέω (not -dw), the latter meaning 
to ‘surround.’ But there is some doubt whether the distinction is 
always observed. 

1. 77. ποῖ, ‘ wherefore,’ ‘to what end,’ like guorsum=cur. 

av with xpjoas. This was the third occasion; the first was when the 
oracle directed Orestes to slay his mother (1. 977, Aesch. Zum. 193, 
564), the second when he was told to go to Athens and take his trial 
(1. 943). 

1. 79. διαδοχαῖς, ‘relays,’ i.e. successive pursuits. Paley cites Aesch. 
Ag. 304 ἄλλος map’ ἄλλου διαδοχαῖς πληρώμενοι. Cp. also Xen. Anad. 
1. 5. 2 διαδεχόμενοι τοῖς ἵπποις. 


NOTES. LINES 67-91. 63 


1, 81. καμπίμους, a metaphor from the race-course. See note on 
1. 815. 

1. 82. τροχηλάτου, ‘ whirling’ round and round like a wheel, a de- 
scriptive epithet of madness. Cp. Orest. 36 τὸ μητρὸς αἷμά νιν τροχη- 
Aare? paviaocw. There is a similar metaphor in Psalm 83. 13 ‘make 
them like unto a w/ee/,’ (if the English’version be literally right). 

1. 87. ἐνθάδε, with πεσεῖν. It was a general report (φασὶν), in Greece 
as well as among the Tauri; hence Markland’s alteration οὑνθάδε is 
unnecessary. 

1. 88. Cp. διοπετὲς ἄγαλμα 1.977, τοῦ Διοπετοῦς Acts 19. 353; also 
the legends of the Palladium and the Roman Ancilia, Ov. Fast. 
3. 373- 

1. or. τὸ δ᾽ ἐνθένδε -- Zracterea, i.e. ‘no more was said’ about the 
means of accomplishment. 

ll. 96-100. In this much-disputed passage the chief difficulties are 
(1) the meaning of the phrase δωμάτων προσαμβάσεις ἐκβαίνειν, (2) the 
choice between the MS. reading μάθοιμεν and Reiske’s correction λά- 
θοιμεν in connexion with the context, (3) the allusion in the words ὧν 
οὐδὲν ἴσμεν. (1) With respect to the first, supposing ἀμφίβληστρα τοίχων 
to be the temple walls and not the outer fence (περίβολος), we may 
understand προσαμβάσεις either in the general sense of ‘means of ascent,’ 
or in the particular sense of ‘steps’ leading up to the entrance. In the 
former case ἐκβαίνειν will =‘surmount’ (seperare) the task of ascending 
(by climbing or otherwise), or in other words, fxd our way in; in the 
latter, which seems preferable, ἐκβαίνειν will signify ‘mount’ (lit. ‘get 
clear of’) the steps, like the Latin evadere, as in Virg. Aen. 4. 685 
“ gradus evaserat altos.’ (2) It is hard to get any satisfactory sense out 
of μάθοιμεν, even by so altering or rearranging the passage (see Crit. 
Appendix) as to connect μάθοιμεν with ὧν οὐδὲν ἴσμεν. The meaning 
then would be, ‘how could we learn matters of which we (now) know 
nothing ?’—but in their present position they could not possibly tell 
what they might or might not ‘learn,’ if they once got inside the 
temple. The difficulty was to do this unobserved, and any attempt to 
scale the walls or mount the steps would ensure detection; hence we 
may adopt the reading λάθοιμεν without much hesitation. (3) Leaving 
l. 99 as it stands, and retaining the MS. reading ὧν οὐδὲν ἴσμεν (see 
Appendix), we must refer the relative ὧν either to κλῇθρα or μοχλοῖς, 
preferably to the former, since μοχλοῖς seems best translated by ‘levers’ 
(see note below). The passage then may be rendered thus:—‘ How 
then could we escape detection? Or (shall we manage it) by forcing 
the bolts with levers, when we know nothing about them?’ i.e. how 
they are fastened. There were in fact two conceivable modes of en- 
trance, by scaling the walls or breaking in, and to each there was an 


64 IPHIGENIA IN TAURIS. 


objection that seemed insurmountable ; the former is stated in the words 
πῶς λάθοιμεν ἄν ; the latter in ὧν οὐδὲν ἴσμεν. A finite verb is easily 
supplied from the context with λύσαντες, the construction being, as it 
stands, far less prosaic than the direct λύσομεν would have been. 

1. 96. τοίχων, the defining gen. = ‘enclosing walls.’ Cp. τειχέων περι- 
πτυχαὶ Phoen. 1357; also ‘strata viarum’ Virg. Aen. 1. 422. 

1. 990. κλῇθρα μοχλοῖς λύσαντες would regularly mean ‘ undoing the 
fastenings by (drawing back) the bolts,’ as in Aesch. Choeph. 864 πύλας 
μοχλοῖς χαλᾶτε, but there and elsewhere the opening is done from 
inside. Also the context here seems to indicate forcible or felonious 
entrance ; therefore it is better to translate μοχλοῖς ‘levers’ or ‘ crowbars,’ 
which could be worked from the outside. 

1. 105. κακιστέον. This verb elsewhere in Euripides means ‘ play 
the coward’ (loz 984, Med. 1246), but always in the middle or passive. 
The active occurs in 771. Aul. 1426 ‘make me a coward,’ where the 
reading is more than doubtful. Here therefore it way mean ‘ we must 
not be cowards,’ with χρησμὸν as the acc. of respect. But it seems 
better to take κακιστέον (active) in its usual Zrose sense of ‘revile’ or 
‘reproach,’ not merely by showing distrust of the oracle, but in direct 
reference to the disrespectful language Orestes had used towards Phoebus, 
πη eke: 

1. 109. βασιλεῦσιν =‘the authorities,’ the plural expressing dignity. 
Cp. κρατούντων 1. 1301, δεσποταῖς Med. 823, and see Alc. 132 note. 

1. 110. νυκτὸς ὄμμα Avyatas =‘ darkness of night.’ Cp. Aesch. Pers. 
430 κελαινῆς νυκτὸς ὄμμα, also Phoen. 543 νυκτὸς ἀφεγγὲς βλέφαρον. 
The metaphor, as applied to night, is merely suggested by the opposite 
expression ‘eye of day.’ Wecklein quotes from Lenau’s address to 
Night, ‘du dunkles Auge.’ 

1. 111. τοὶ, save, ‘we must e’e venture.’ 

1. 113. ὅρα δὲ γ᾽ εἴσω, etc. The ye has its proper force here, =‘ just 
look,’ otherwise Blomfield’s emendation γεῖσα, ‘eaves,’ is a tempting 
one. 
τριγλύφων is best taken after εἴσω, though some join it with κενὸν, 
‘space between the triglyphs.’ Hermann takes it with καθεῖναι, ‘ corpori 
ex triglyphis demittendo.’ The ‘triglyphs’ were grooved tablets (origi- 
nally the projecting ends of beams in primitive temples) with spaces 
between. 

ὅποι (also 1. 119) -- ἐκεῖσε ὅπου, after a verb implying motion. Cp. 
Hel. 1607. ‘Look (there) where between the triglyphs there is space to 
let oneself down.’ 

ll. 116, 117. The sense is ‘we will not, now that we have come so 
far, turn back from the goal;’ or, ‘we have not come so far omy to 
turn back.’ The οὐ negatives ἤλθομεν only by contrast with the clause 


NOTES, LINES 96-120. 65 


éx τερμάτων, etc. This is marked by μὲν... δέ. Cp. the commonly 
cited instance in Dem. de Corona 281 αἰσχρὸν, εἰ ἐγὼ μὲν τοὺς πόνους, 
ὑμεῖς δὲ μηδὲ τοὺς λόγους αὐτῶν ἀνέξεσθε, where the αἰσχρὸν refers to the 
first clause εἰ ἐγὼ, etc. only by contrast to the second. 

The ἃ in Gpotpev is due to contraction from ἀερῶ, the fut. from 
lengthened pres. deipw. 

1, 118, ἀλλὰ... yap. Here both clauses are complete (ἀλλὰ πειστέον, 
εὖ γὰρ eimas), For various forms of this expression see note on 
Alc. 422. 

1. 119. ὅποι. See above on 1. 113. Here κρύψαντε implies motion. 

1, 120. τὸ τοῦ θεοῦ nearly =6eds, a common periphrasis, like τὸ τῆς 
τύχης, etc., ‘the god will not be the cause of his prediction failing,’ 
i.e. ‘will not allow it to fail.’ But we must do our part too and ‘be 
bold’ (τολμητέον. 

Exeunt ORESTES and PYLADEs. 

ll. 123-235. This passage is a lament (commos) in alternate lyric 
strains between Iphigenia and the Chorus; similar in structure to that 
in the Helena 164-251. It is not antistrophic throughout, though a few 
lines appear to be so, e.g. 137-142, 170-177. The first three lines are 
an exhortation to silence; next comes a prayer to Artemis, sung as a 
‘processional’ (προσόδιον) ; lastly, the Chorus address Iphigenia. The 
metre is a system of ‘ spondaeo-anapaestics,’ so called by Hermann from 
the prevalence of the spondee instead of the anapaest or dactyl; which 
produces a grave and solemn effect. The other principal features are 
frequent absence of the caesura and succession of ‘ catalectic’ lines, 
i. 6. lines with a supernumerary final syllable. Also each line is complete 
in itself, not forming part of a continuous system, as in regular ana- 
paestics. 

Cuorus. ‘ Keep silence, all! Hither, great Artemis, am I come from 
Fellas land afar, attendant on thy shrine. Why hast thou summoned 
me now, daughter of Agamemnon high renowned ?? TPH. “ Woe ts me! 
I mourn a brother's death. Orestes, the stay of our house, ts gone. 
Begin we the solemn rites for the dead. Take, Orestes, these poor offer- 
ings of mine, though thy tomb be far away, in the land where I too am 
mourned as slain. CHO. ‘ Responsive to thy woes, lady, I utter my 
lament, even the dirge that Hades loves. Quenched ts the light of thy 
house, gone the sovereignty of Argos. Woe follows upon woe, murder 
upon murder, since the first fatal strife about the golden lamb; and 
now the avenging Fury toward thee is fast advancing.” pu. ‘ lil-fated 
Jrom my birth, to misery hath my mother borne me ; sacrificed at last in 
Aulis by a father’s hand, the ill-starred bride of Thetis son. And now 
1 dwell in this strange land, friendless and forlorn, where, instead of 
the festal strains of home, the shrick of human victims is ever in my 


Ε 


66 IPHIGENIA IN TAURIS. 


ears. Last woe of all, my brother Orestes is gone, whom I left an infant 
272 our house, hetr to the throne of Argos. 

1. 123. εὐφαμεῖτε, the usual formula enjoining silence before the prayer. 
So Ion bids the temple ministers at Delphi στόμα τ᾽ εὔφημον φρουρεῖτ᾽ 
ἀγαθὸν Jon 98. Cp. ‘favete linguis’ Hor. Od. 3. 1. 2. 

1. 124. δισσὰς cuyxwpovoas πέτρας, the Symplegades, 7724. 2, also 
called πλαγκταὶ and συνδρομάδεςς. They were islands at the entrance of 
the Euxine from the Bosporus, said to have been moveable and to dash 
against each other (συμπλήσσειν), but to have become fixed after the 
passage of the Argo between them, Apoll. Avgonautica 4. 86, ete. 
According to Strabo there were two islands, or groups of islands, one on 
each side of the strait; but it appears from other accounts that they are 
really points of land, joined to the mainland by an isthmus, which is 
inundated in stormy weather. M. de Tournefort, in his Voyage du 
Levant, 1717, thus describes the isles on the European side: ‘ Ces isles 
ne sont proprement qu’une isle hérissée, dont les pointes paroissent 
autant de petits écueils s¢parés lorsque la mer est fort agitée.... Les 
anciens géographes s’étoient imaginés qu'il y avoit plusieurs écueils, 
lesquels non seulement flottoient sur l’eau, mais se promenotent le long 
des cotes et se heurtoient les uns contre les autres. Tout cela étoit fondé 
sur ce qu’on voyoit paroitre ou disparoitre leurs pointes, suivant que la 
mer les couvroit dans la tempeste, ou les laissoit voir dans la 
calme.’ 

The Taurians are here said to ‘inhabit the clashing rocks,’ because 
these lay on the direct road to the Tauric Chersonese; hence in 1. 241 
the land itself is called γῆν Συμπληγάδα. 

1.127. Δίκτυννα, called τὰν πολύθηρον Hippol. 146. Her original 
name was Britomartis, a Cretan nymph, daughter of Zeus and Carme, 
who, fleeing from the advances of Minos, leapt from the Dictaean mount 
into the sea, where she was caught in some fishermen’s nets (δίκτυα) and 
was rescued by her protectress Artemis. Afterwards she became identi- 
fied with Artemis herself (cp. Ar. Ranae 1358 Aixruvva παῖς, "Ἄρτεμις 
καλά), as goddess of the chase. The other sense of δίκτυα, meaning 
‘hunting nets,’ doubtless contributed to this confusion, and the whole 
story of the nets, and of the leap from Mt. Dicte, may have arisen from 
a fancied resemblance in her name to δίκτυον. The legend is related at 
length in Callimachus, Hymz to Artemis 189, etc.: Topruvida νύμφην, | 
ἐλλοφόνον Βριτόμαρτιν..... ὅθεν μετέπειτα Κύδωνες | νύμφην μὲν Δίκτυν- 
ναν, ὄρος δ᾽ ὅθεν ἥλατο νύμφη | Δικταῖον καλέουσιν. 

1. 128. εὐστύλων ναῶν. Cp. Ov. “22:2. ex Ponto 2. 49— 

‘Templa manent hodie vastis innixa columnis, 
Perque quater denos itur ad illa gradus.’ 
The ‘gilded cornices,’ etc, are perhaps borrowed by Euripides from 


a "ΣΝ 


NOTES. LINES 123-146. 67 


later Greek temples. Cp. Jow 156 (of the Delphian temple) αὐδῶ μὴ 
χρίμπτειν θριγκοῖς μηδ᾽ εἰς χρυσήρεις οἴκους. 

1. 130. πόδα πέμπω -- βαίνω. It does not follow from the use of the 
word παρθένιον by the Coryphaeus that a// the Chorus were maidens, 
though this is probable. L. 1071, where some of them are said to have 
children, is certainly spurious. The present line, according to Paley, 
contains two ‘resolved’ feet (map | Oévidy ὅ | cidv bot | as), the συυν 
being equivalent to a spondee. Cp. ll. 197, 232. 

1. 131. κλῃδούχου, i.e. priestess or ‘warder’ of the temple, called 
πυλωρὸς 1. 1151. Cp. Aesch. Suppl. 281 κλῃδοῦχον Ἥρας δωμάτων. 

1. 132. εὐίππου refers especially to Argolis, called “Apyos ἱππόβοτον 
in Homer, also to Attica (εὐίππου χώρας Soph. Oed. Col. 668). 

1. 134. χόρτων εὐδένδρων, ‘pastures set with fair trees,’ the gen. of 
quality with Evpwrav. Of the vale of Eurotas, Wordsworth, in his 
Pictorial Greece, thus speaks: ‘Its low grounds... exhibit a beautiful 
luxuriance of shrubs and fruit-trees. Here are figs and oranges, pome- 
granates and myrtles. The acclivities are clad with olives... . These 
olive plantations are succeeded by forests of firs.’ Contrast with this 
the barren and treeless condition of the Scythian plains, which Herodo- 
tus (4. 61) describes as γῆ αἰνῶς ἄξυλος. Cp. Ov. Zrist. 4. 12. τό 
‘nam procul a Geticis finibus arbor abest.’ Here the Eurotas and 
Ἑλλὰς εὔιππος together represent Attica and the Peloponnesus (see 
on |. 131). 

1. 137. €poAov, said in answer to Iphigenia’s summons at 1]. 65. 

1. 138. dyayes, dyayes. Cp. ll. 401, 864, Hel. 195, 207, 214. These 
verbal repetitions were a favourite device with Euripides, ridiculed by 
Aristophanes, Raz. 1352. 

ll. 140-142. κώπαᾳ, etc., 1.6. ‘the fleet of the Atridae with its numerous 
(1. ton.) armed host. Cp. Aesch. Agam. 45 στόλον ᾿Αργείων χιλιο- 
ναύταν. According to the text both epithets in 1. 141 qualify Kama, 
which =‘ fleet.’ 

1. 144. In δυσθρηνήτοις the δυσ- is intensive (= wailings of great 
woe’), not like δυσδαίμων δαίμων 1. 203, where the δυσ- qualifies or 
limits the δαίμων : still less does it make an oxymoron, contradicting the 
sense of the noun, like χάριν ἄχαριν 1. 566, Bios ἀβίωτος, etc. 

1. 145. ἔγκειμαι, Lat. ixcumbo, ‘apply myself to,’ i.e. ‘occupy myself 
in.” Cp. Androm. g1 ἔγκείμεσθ᾽ ἀεὶ θρήνοισι καὶ γόοισι. 

οὐκ εὐμούσου, ‘museless,’ i.e. such as the Muses love not. 

1, 146. μολπαῖσι, etc. This and ἐλέγοις are best taken in apposition 
with θρήνοις, or possibly as instrumental datives after κατακλαιομένα. 
[The text reading is uncertain. See Critical Appendix.] 

aAvpous = ‘mournful,’ because the lyre was used at feasts. Cp. Hel. 
105 ἢ. 


F 2 


68 IPHIGENIA IN TAURIS. 


1, 147. κηδείοιβ, according to Heath ‘funereal.’ Pflugk’s rendering, 
domesticts, is better, in allusion to the supposed death of Orestes. 

1. 50. ζωᾶς, after κατακλαιομένα, ‘for his life’s sake,’ i. 6. on account 
of his death. 

1.152. τᾶς ἐξῆλθ᾽ ὄρφνα, ‘whose darkness has (just) departed,’ cp. 1. 42. 

1. 154. Cp. Med. 139 οὐκ εἰσὶ δόμοι" φροῦδα τάδ᾽ ἤδη. As the lines in 
this commos are not continuous in point of metre (see ll. 123, etc., n.), 
the trochee γέννᾶ is allowed; more especially at the end of a period. 
Cp. vatovres 1.125. [In Aec. 160, where ποία γέννἄ occurs, Porson 
was probably right in reading yeved.] 

1. 159. The antecedent of ᾧ is of course κασίγνητον. 

1. 160. τὸν φθιμένων, = gut debetur mortuis ; cp. 1. 61. 

1. 161. For phrases like ὑδραίνειν πηγὰς, etc., ‘to offer by pouring 
out,’ cp. Soph. Azas 376 αἷμ᾽ ἔδευσα : also Pind. Nem. το. 141 τέγγων 
δάκρυα, and Livy 5. 16 ‘aquam. .. per agros rigabis.’ 

γαίας ἐν νώτοις. Cp. τύμβου ’πι νώτοις Hel. 984. The word νώτοις 
is here applied to Earth as the common sepulchre of mankind, in the 
absence of a real tomb (1. 172). 

1. 162. πηγὰς, etc., i.e. milk; ep. Soph. Elect. 895 νεορρύτους πηγὰς 
γάλακτος. In Aesch. Pers, 614, etc., the offerings of the dead are 
enumerated as— 

λευκὸν εὔποτον γάλα 
τῆς T ἀνθεμούργου στάγμα, παμφαὲς μέλι, 
- λιβάσιν ὑδρηλαῖς παρθένου πηγῆς μέτα" τ 
to which are added wine (ἀμπέλου γάνος) and olive-oil. Cp. Hom. Od. 
10, 519 πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέ οἴνῳ, TO τρίτον αὖθ᾽ ὕδατι. 

1. 166. θελκτήρια, also called μειλικτήρια in Aesch. Pers. l.c. The 
spirits of the departed were propitiated as powers of the underworld, 
that they might send up blessings to the survivors. Thus in the 
- Persae 223 the. Chorus bid Atossa offer χοὰς to Earth and the Dead, 
and invoke the shade of Darius ἐσθλὰ πέμπειν εἰς φάος. 

κεῖται, ‘are established,’ as an ordinance. 

1.167. év5os (said to an attendant), ‘give into my hands.’ Badham 
cites Cyclops 510, ἀσκὸν ἔνδος μοι, as the only other instance of the verb 
in this exact sense. 

1. 171. θάλος, ‘scion,’ as in ll. 208, 232. So ἔρνος Phoen. 192. 

ὡς perhaps implies a shade of doubt as to the fate of Orestes; but 
Iphigenia wishes to provide against all contingencies, and feels little 
hope of his being alive. 

1,172, ot γὰρ, etc., cp. 1. 161 n. 

χαίταν, according to usual custom in mourning for the dead. Cp. 
1. 703, Aesch. Choeph. 166 topaiov βόστρυχον τάφῳ, Soph. Elect, got 
vewpn βόστρυχον τετμημένον, offered at Agamemnon’s grave. 


NOTES. LINES 147-196, 69 


1. 176. δοκήμασι, ‘in current opinion,’ since Iphigenia was believed 
to have been slain in Aulis, cp. ll. 8, 785. 

1. 179. avrupdApous, explained by Hesychius 885 Ξε ἀντιστρόφους, not, 
however, in the strict sense of ‘antistrophic,’ but merely ‘responsive’ to 
thy lament. Wecklein cites Ar. Aves 216 τοῖς σοῖς ἐλέγοις ἀντιψάλλων 
φόρμιγγα. 

1 180. ᾿Ασιήταν, etc., a lament in the ‘Mysian’ or other Asiatic 
mode, accompanied with violent gestures. Cp. Orest. 1396 Aێyouow 
αἰαῖ ᾿Ασιάδι φωνᾷ. So in the Phoentissae 1303 the Chorus promise to 
utter a wailing βοᾷ βαρβάρῳ, although their language, as here, is of 
course purely Greek. 

1, 184. νέκυσιν μέλεον, ‘a mournful strain for the dead.’ 

1, 185. The Paean, being a hymn of triumph, was ill suited to the 
worship of the infernal deities. Hence Aeschylus, Vzode (Fragm.), says 
μόνος θεῶν yap Θάνατος ov παιωνίζεται. On the contrary, we find in 
Alc. 424 mention of παιᾶνα τῷ κάτωθεν ἀσπόνδῳ θεῷ cp. Aesch. Sept. ς. 
Theb. 869 Aida τ᾽ ἐχθρὸν παιᾶν᾽ ἐπιμέλπειν. 

1. 187. φῶς, cp. 1. 849 n. 

[l. 188. πατρῴων οἴκων, probably interpolated. See Critical Ap- 
pendix. ] 

1, 189. τίνος ἐκ, etc., ‘whose, of all the glorious Argive kings, is now 
the sovereignty ?’ 

ll. 191, 192. μόχθος .. . ᾷσσει, ‘one trouble after another comes dart- 
ing’ upon the house. The Chorus, in response (1. 179) to Iphigenia’s 
lament, now proceed to recount the misfortunes that have come upon 
the family of Tantalus, beginning from the strife between Atreus and 
Thyestes about the lamb with golden fleece, at which the Sun is said to 
have turned his course backwards. The same order of events is given 
in the parallel passage in a chorus of the Zlectra, 720, etc. κρυ- 
pias γὰρ εὐναῖς, etc., which should be read in connexion with this 
one. , 

1. 192. By putting a full stop after dove, and transposing the δ᾽ from 
next line, the allusion in δινευούσαις ἵπποις, etc. to the Sun’s chariot is 
made clear. Cp. ἵππους δινεῖ Aesch. Sept. c. Theb. 457. A verb is 
wanting in the MSS. after ἱερὸν, such as μετέβασ᾽ (as in Elect. 727), 
or perhaps μετέβαλ᾽ or some similar word. [A needless difficulty has 
been caused by some editors taking ἵπποις to refer to the steeds which 
Pelops drove, either in the chariot-race at Pisa (1. 2) or when he mur- 
dered Myrtilus. Nor is Badham’s proposal much better, to join this 
line with the former, understanding ἵπποις, etc. metaphorically of the 
misfortunes that swept like rushing steeds over the ill-fated house. ] 

1. 195. ἄλλαις, sc. ὀδύναις, ‘one woe after another.’ Cp. 1. 191. 

1, 196. ἀρνὸς, gen. of cause; the strife about this lamb being the 


70 IPHIGENIA IN TAURIS. 


origin of all the family misfortunes. Cp. 1. 812, Oves¢. 810, and see 
note on ]]. 1-5. 

1. 197. The spondees in this line are ‘resolved’ with feet of wuuv. 
Cp. 1: 130.0. 

1. 199. ἔνθεν, 1. 6. in consequence of all these things, from the earliest 
troubles of the house to the present time. 

δμαθέντων = θανόντων, as inl. 230. Cp. Alc. 127 δμαθέντας γὰρ ἀνίστη, 
Troad. 175 καὶ ζῶντες καὶ δμαθέντες. The curse upon the house of 
Tantalus has continued through a long line of ancestors to posterity. 
Goethe, in his /phigenze, Act. 1. Sc. 3, represents Zeus as having ‘ forged 
a brazen band round the brow’ of the Tantalidae, urging them to deeds 
of savage violence unrestrained-—— 


‘Zur Wuth ward ihnen jegliche Begier, 
Und grenzenlos drang ihre Wuth umher.’ 


1, 202. σπεύδει ἀσπούδαστα, ‘speeds with evil speeding,’ i.e. ‘ dis- 
astrously.’ This is a real instance of ‘oxymoron’; cp. ]. 144 n. 

In the words ἐπὶ σοὶ the poet gives a vague hint, by the mouth of 
the unconscious Chorus, of the impending sacrifice of Orestes by Iphi- 

genia’s hand. . 
' |, 203. The last word of the Chorus (δαίμων) gives the key-note to 
Tphigenia’s reply. Her destiny is a hard one, not only in the future (as 
the Chorus seem to imply by the words σπεύδει ἐπὶ σοὶ), but ‘from the 
first,’ even before she was born. For δυσδαίμων δαίμων cp. 1. 144 n. 

1. 204. τᾶς ματρὸς ζώνας, in allusion to the custom of loosing the 
bride’s girdle by the husband on the marriage night. Cp. Hom. Od. 
11. 245 λῦσε δὲ παρθενίην ζώνην, Alc. 178 ἔνθα παρθένει᾽ ἔλυσ᾽ eye 
κορεύματ᾽ ἐκ τοῦδ᾽ ἀνδρός. 

νυκτὸς κείνας, i.e. the night in which I was conceived. Cp. 7γοαά. 
203 ἔρροι νὺξ αὐτὰ καὶ δαίμων. So Job (3. 3) curses the day of his 
birth, ‘and the night in which it was said, There is a man child con- 
ceived.’ 

1. 206. λόχιαι Μοῖραι, ‘the Fates presiding at my birth;’ Lat. Parcae, 
Nite. 22cl..4..47. 

l. 207. συντείνουσιν, sc. wor =z2tendunt, ‘have forced me to undergo,’ 
tightened, as it were, the thread of destiny around me. Wecklein is 
probably right in taking στερρὰν predicatively with the verb, lit. 
‘tightened to hardness the lot of my childhood.’ 

1. 209. For the position of this line see Critical Appendix. Referring 
ἃ μναστευθεῖσα to Clytaemnestra, Badham observes that her very name 
is significant, meaning as it does ‘renowned in wooing.’ 

Ἰ. 211. πατρῴᾳ --πατρὸς, the subjective genitive, ‘ outrage (done upon 
me) by my father.’ 


NOTES. LINES 197-226. τ ΠΗ 


1. 212. θῦμ᾽ οὐκ εὐγάθητον. Cp. Lucretius 1. 95, etc.— 

‘Nam sublata virum manibus tremebundaque ad aras 
Deductast, non ut sollemni more sacrorum 

Perfecto posset claro comitari Hymenaeo, 

Sed casta inceste nubendi tempore in ipso 

ffostia concideret mactatu maesta parentis, 

Exitus ut classi felix faustusque daretur.’ 

1. 213. εὐκταίαν, votzvam, ‘promised by a vow.’ Cp. 1. 21. 

1, 214. ἱππείοις ἐν δίφροισιν, 1. 6. with ceremonies befitting a princess. 
See note on ἐν ἁρμάτων ὄχοις 1. 370. In ph. Aul. 613 Clytaemnestra 
says to Iphigenia on her arrival at Aulis— 

σὺ δ᾽, ὦ τέκνον μοι, λεῖπε πωλικοὺς ὄχους, 
ἁβρὸν τιθεῖσα κῶλον. 

1. 215. ἐπέβασαν, sc. of Ἕλληνες. 

i; τό: νύμφαν δύσνυμφον. ΟΡ 202 n. 

1. 217. τῷ τᾶς Νηρέως Kovpas, Achilles, son of the Nereid Thetis. Cp. 
| 5. 

1. 219. δυσχόρτους, ‘ pastureless;’ οἴκους being used in the general 
sense of ‘habitation,’ -- χώραν. In this metre there is no objection to 
the hiatus between ναίω and ἄγαμος. See introductory note on ll. 123- 
235. 

ll. 221, εἴς. Iphigenia contrasts the worship of Hera in her native land 
with the barbarous rites of the Tauric Artemis. Argos was its original 
seat, whence the goddess was preeminently termed the Argive Hera. 
Thus in /ph. Aul. 739 Clytaemnestra swears μὰ τὴν ἄνασσαν ᾿Αργείαν 
θεάν. In Homer, //. 4. 52, Hera is represented as saying, ‘Three 
cities I hold most dear, Argos, Sparta, and Mycenae.’ For a description 
of her worship at Argos see Dect. of Antig. s. v. HERAEA. 

1. 222. καλλιφθόγγοις, in allusion to the whirring sound of the 
shuttle, which is music to the industrious spinner’s ear (Kochly). Cp. 
Virg. Georg. 1. 294 ‘arguto conjunx percurrit pectine telas.’ 

1. 223. At the great Attic festival of the Panathenaea the fep/os, or 
sacred robe of Pallas, was carried in solemn procession to her temple. 
Upon this robe the Athenian maidens wove a picture of the battle 
of the gods against the Titans and of Pallas’ victory over the giant 
Enceladus. This festival took place every four years. Cp. ec. 466 
ἢ Παλλάδος ἐν πόλει | τᾶς καλλιδίφρου θεᾶς ναίουσ᾽ ἐν κροκέῳ πέπλῳ | 
ζεύξομαι ἅρματι πώλους, | δαιδαλέαισι ποικίλλουσ᾽ ἀνθοκρόκοισι πήναις | ἢ 
Τιτάνων γενεὰν, | τὰν Ζεὺς ἀμφιπύρῳ | κοιμίζει φλογμῷ Kpovidas; Cp. 
also Hor. Od. 3. 4. 55—‘ Sed quid Typhoeus et . . . Enceladus jaculator 
audax Contra sonantem Palladis aegida Possent ruentes ?’ 

ll. 225, 226. αἱμόρραντον ἄταν is a kind of cognate accus. with the 

verb, βωμοὺς its direct object ;=‘imbruing the altars with the blood of 


\ 


72 IPHIGENIA IN TAURIS., 


strangers to their destruction;’ the epithet αἱμόρραντον with ἄταν 
giving the sense of ‘bloody fate,’ lit. ‘a fate that causes the altar to 
be sprinkled with blood.’ The construction is further involved by 
the addition of a second epithet δυσφόρμιγγα, ‘ill attuned to the lyre,’ 
i,e. accompanied by the hideous music of the shrieks of slaughtered 
men. Observe how each item in the description serves to point the 
contrast between Iphigenia’s present and former condition; dying 
shrieks and groans instead of the festal song and the whirring loom, 
blood-stained altars for the gay colours of embroidered tapestry. 

1. 229. κείνων, i.e. of past misfortunes, her thoughts being now 
centred on her lost brother, Orestes. 

1, 230. δμαθέντα -εθανόντα. Cp. 1. 199 note. For ἃ before κλ- (pro- 
perly &) cp. παρᾶ κλαίουσι Alc. 542, apa κλύουσα Elect, 1058. 

1. 233. θάλος. See onl. 171. 

1. 235. σκηπτοῦχον, i. 6. as prince of the blood royal at Argos. 

ll. 236-339. Iphigenia remains buried in sorrowful thought, till 
aroused by the Chorus announcing the approach of a herdsman from 
the shore. 

HERDSMAN. ‘Daughter of Agamemnon, hear my tidings. Two 
strangers have landed, a meet offering to our goddess ; therefore prepare 
the rites. IPH. ‘Whence come they, and what are their names?’ 
HERD. ‘ They are Greeks; one ts called Pylades, the other’s name 7 
know not. IPH. ‘Where saw you them, and how were they taken?’ 
HERD. ‘ We came to wash our oxen in the brine, near a cleft in the 
vocks hard by. Here we saw two youths sitting on the crag; whereat 
one of us fell to invoking them as gods of the sea, while another, deeming 
them to be but ship-wrecked mariners, bade us secure them for the 
sacrifice. Meanwhile one of the youths uprose and with mad gestures 
exclaimed, ‘‘ See, Pylades, yon Fury with her snaky tresses, and that 
other with my mother’s corpse in her arms, ready to hurl it at me! 
whither shall I fly?” And ever amid his raving he barked and 
bellowed aloud. Then rushing among the herds he thrust and slashed 
at them with his sword, till the sea-foam was red with their blood. 
At last, ceasing from his madness, he fell to the ground exhausted ; 
and we, gathering in our numbers, attacked him with stones and 
blows, his comrade defending him all the while. Presently, in peril 
of their lives, both strangers rushed forward with drawn swords ; 
whereat we fled, resuming the assault by turns. At last, surrounding 
them by craft, we forced them to drop their swords and surrender. 
Thereupon we brought them to our king, who at once sent them hither to 
thee for sacrifice.’ 

1. 236. καὶ μὴν, as usual, introduces a new character upon the 
stage, 





NOTES, LINES 220--53. 73 


ἀκτὰς ἐκλιπὼν, not directly, since we learn from 1. 335 that the 
herdsman first took the strangers to the palace; thence, by the king’s 
orders, to Iphigenia. 

1. 238. Cp. Zph. Aul. 895 ὦ τέκνον Νηρῇδος, ὦ παῖ Πηλέως, where, as 
here, τέκνον refers to the mother as ἡ τεκοῦσα. So in Αἰϊῤῥοί. 10 
Θησέως παῖς, ᾿Αμάζονος τόκος. 

1. 240. The probable rendering is—‘ What is there in your present 
tale that scares you so?’ (Paley.) Others, comparing Ovest. 549 6 μ᾽ 
ἐκπλήσσει λόγου, understand it to mean—‘ What is this that disturbs 
us from our colloquy?’ or better, ‘that disturbs me from my train 
of thought ?’ 

1, 241. kvavéav, cp. 1. 392, Med. 2. The epithet is due either to 
the greenish colour of the rocks, or to their hazy appearance when 
approached by sea. Cp. νεφέλη κυανέη Hom. Od. 12. 75. For 
Συμπληγάδα cp. 1. 124 n., and for its use in sing. ποντίαν Συμπληγάδα 
Androm. 795. 

1. 242. δίπτυχοι --δύο, as in Med. 1136. Cp. λαιμοὺς τριπτύχου- = 
τρεῖς Orest. 1513, ‘deae triplices’ Ov. Aer. 8. 481. 

1. 243. mpdchaypa=mactatio ante aram, according to Klausen; cp. 
1.458. It usually means a preliminary blood-offering to the Manes of 
the dead. Cp. Hel. 1255, Alc. 845. 

l. 244. κατάργματα. Cp. 1. 4on. 

1. 245. οὐκ ἂν φθάνοις, a formula, =‘ lose no time about’ a thing. Cp. 
Alc. 662 note. For the emphatic double ἂν cp. Heracl. 721 φθάνοις 
δ᾽ ἂν οὐκ ἂν τοῖσδε σὸν κρύπτων δέμας. 

. 1. 249. The mention of Pylades does not lead Iphigenia to suspect 
anything, as she did not know that Strophius had a son (1. 920). 

1. 250. ξυζύγου, the gen. after ξένου, not, as some take it, in apposition 
with ξένου. , 

1. 252. The MS. reading πῶς has been altered to ποῦ by most editors, 
because of the herdsman’s answer. But his words are perhaps de- 
signedly incoherent (see note on 1. 262), and the manner of the in- 
cident is more important than the place. After a slight interruption 
Iphigenia returns to the inquiry, emphasising it by τρόπῳ θ᾽ ὁποίῳ 
(1. 257). 

1. 253. ἐπὶ pyyptow. Euripides uniformly lengthens a vowel before p, 
except in Bacch. 1318 ‘Appoviay τέ ῥύσεται. [In 1. 59 of that play the 
reading τύμπανἄ Ῥέας should almost certainly be τύπανᾶ “Péas.] 

ἀξένου (the original designation) is probably right here, though 
Plutarch quotes this line with Evgeivov. The latter is a well-known 
Greek euphemism; hence Ovid, 777st. 5. 10. 13, says, ‘Quem tenet 
Euxini mendax cognomine pontus.’ 

For πόρου --πόντου, as the ‘highway of ships,’ cp. Zvoad. 82 Αἰγαῖον 


74 IPHIGENIA IN TAURIS., 


πόρον, Pind. Nem. 4. 86 Ἰόνιον πόρον (also Homer’s ὑγρὰ κέλευθα). 
Thucydides, 1. 120, opposes μεσόγεια to πόρος as land to sea. 

1, 254. καὶ τίς, like καὶ πῶς, etc. =‘ pray what,’ etc., expressing sur- 
prise. Tis καὶ (πῶς καὶ, etc.) indicates a farther question, the καὶ 
meaning ‘also.’ But exceptions occur; see on Al. 142. 

1. 255. For δρόσῳ = ὕδατι cp. Hel. 1384 ποταμίας δρόσου : similarly 
‘ rore Castaliae’ Hor. Od. 4. 4.61. Keble, in the Christian Year, speaks 
of the water of baptism as ‘holy dew.’ 

1. 256. πῶς. See note on ]. 252. 

1. 258. οὐδέπω, etc. This seems inconsistent with what is stated or 
implied in ll. 39, 72, 347, that Greeks had been from time to time 
sacrificed to the goddess. But οὐδέπω is here not absolute but relative ; 
the sense being—‘ it is long since any Greeks have come hither, and all 
this while (segue interea) no victim has been offered.’ (Pflugk.) 

1. 261. ὑλοφορβοὺς, in reference to their usual pasturing. Cf. Hom. 
fl. 5. 162 πόρτιος ἠὲ Bods ξύλοχον κάτα Bookopevawy. Several com- 
mentators quote Varro, De Re Rustica 2. 5. 11 “ Pascuntur armenta 
commodissime in nemoribus, ubi virgulta et frons multa.’ 

1. 262. ἦν τις, etc. The man tells his tale in a rambling rustic 
fashion, thrusting in a local description between the ἐπεὶ clause and the 
verb εἶδε. Cp. App. 1198 ἐπεὶ δ᾽ ἔρημον χῶρον εἰσεβάλλομεν, ἀκτὴ Tis 

ἐστὶ, etc. (Schone.) 

1, 263. πορφυρευτικαὶ στέγαι. These caves served as a shelter for 
the purple-fishers, while they waited till it was time to pull up their 
nets. The process of taking the purple-fish is described at length by 
Aelian, De Nat. Anim. 7. 34. 

1. 264. Warton, commentating on Comus 297 ‘Two such I saw,’ etc., 
considers Milton to have imitated the present passage. 

1. 266. Cp. 1. 936 ἐπορθμεύσας πόδα. Also Milton, Sams. Agon. 
111 ‘Many feet steering this way. The walking ‘on tiptoe’ (sws- 
penso gradu) implies awe at the presence of the strangers and fear of 
disturbing them. 

1. 269. χεῖρε. The dual is best, as both hands were extended in 
prayer (duplices palmas Virg. Aen. 1. 193), held open backwards above 
the head ; hence supinas manus Hor. Od. 3. 23. 1. (Wecklein.) 

1, 270. Their original names were Ino and Melicertes. Ino having 
thrown her infant son Melicertes into the sea, to escape the fury of her 
mad husband Athamas, both were afterwards worshipped as sea-deities 
under the names of Leucothea and Palaemon: Virg. Georg. 1. 437. 

Λευκοθέας, to be scanned as a trisyllable. 

1. 272. o¥v=‘to be sure,’ or ‘for the matter of that,’ implying that 
whichever alternative be true, the practical result is the same. Cp. 
Soph. Phil. 345 εἴτ᾽ ἀληθὲς εἴτ᾽ ἄρ᾽ οὖν μάτην. Here the sense is 





NOTES. LINES 254-287. 75 


‘whether ye be the Dioscuri that sit there or children of Nereus, be ye 
kind. ‘The man appears to have addressed one of the strangers first as 
Palaemon, then both of them as Castor and Pollux, or the children of 
Nereus. Whether he thought Nereus had sons as well as the fifty 
daughters is not clear. The prayer is designedly incoherent, to mark the 
man’s terror and confusion of mind. [Paley considers the prayer to be 
addressed independently to Palaemon, and takes θάσσετον the 3rd 
instead of the 2nd person dual.] 

For the Dioscuri as protectors of sailors see note on Helena 1500, 
Of course the Taurian herdsman speaks as a Greek would do about 
these heroes; so Thoas invokes Apollo l.1174. ἡ 

1. 273. ἀγάλματα, ‘ pride,’ or ‘darling ;’? anything in which one takes 
delight (ἀγάλλεται). Cp. Καδμείας νύμφας ἄγαλμα (of Dionysus) Soph. 
Ant. 1115. 

1, 274. For the fifty daughters of Nereus and Doris cp. Hes. 7heog, 
243, etc. 

1. 275. μάταιος, ‘irreverent ;’ often used. by Aeschylus in this sense, 
Cp. He/. 918, and the Scriptural expression ‘ vazz persons.’ 

1, 276. ἐφθαρμένους, just as we say ‘lost’ at sea; so νεῶν φθαρέντες 
Aesch. Pers. 453. The verb φθείρεσθαι and its derivatives are specially 
used of shipwreck. Cp. He/. 774 ἅλιον ἐφθείρου πλάνον, 76. 766 τὰς ἐν 
Αἰγαίῳ φθοράς. 

1, 277. Cp. θάσσει τρίποδα fon οἵ, ἵζει θρόνον Aesch. Agam. 983. 
Verbs of sitting, etc. in poetry often take a cognate accus. of the 
position or place. We had the prose construction ἐπ᾽ ἀκταῖς in 1. 272. 

_ 1. 279. Observe the double use of ἔδοξε with λέγειν and θηρᾶν, = visus 
est and visum est. Cp. ll. 44, 46, 54. 

1. 283. ὠλένας τρέμων dkpas. Cp. ‘tremit artus’ Virg. Georg. 3. 84. 
᾿Ωλένας ἄκρας are the hands, lit. ‘ extremity of the arms.’ 

1, 284. μανίαις ἀλαίνων. Cp. Orest. 532 μανίαις ἀλαίνων καὶ φόβοις. 

κυναγὸς ὥς, ‘like a hunter’ calling to his comrades, or to his hounds, 
The latter cry is described by Xenophon, De Venatione 6. 17 ἰὼ κύνες, 
σαφῶς ye, ὦ κύνες... εὖ γε, ἕπεσθε, etc. Here, however, the idea is 
probably that of the hunter surprised by the sudden appearance of some 
wiid beast, and crying for help. (Kochly.) 

1, 285. Orestes sees three Furies (τήνδε... τήνδε... ἡ δέ). The 
second, as is commonly represented in sculpture, has snakes for hair, or 
entwined in her hair, πεπλεκτανημένοι πυκνοῖς δράκουσιν Aesch. Choeph. 
1038. Virgil, dev. 4. 472, represents Orestes as ‘scenis agitatus... 
Armatam facibus matrem et serpentibus atris Quum fugit,’ identifying 
his mother with one of the Furies. 

1, 287. ἐστομωμένη, probably =orzbus viperarum instructa, ‘mouthing 
with her vipers.’ (Paley.) Seidler and others understand it as simply = 


76 IPHIGENIA IN TAURIS. 


armata, from the idea of a sharpened sword, στόμα meaning the ‘edge’ 
of a weapon, as στόμα μαχαίρας, etc. j 

1. 288. The MS. reading ἐκ χιτώνων presents some difficulty, and 
various emendations have been proposed, [See Crit. Appendix.] But 
χιτώνων is not certainly corrupt, and Seidler may be right in con- 
sidering it to represent volumes of flame issuing from the Fury’s mouth, 
and visible amid the folds of the χίτων wrapped about her face. 
This might also account for the plural χιτώνων, noted by Hermann 
as unusual. 

Ἰ, 289. πτεροῖς, as in Ovest. 275. Aeschylus, Hum. 51, represents the 
Furies as ἀπτέρους : also the epithet τανύποδας in Sophocles, Azas 837, 
would seem to exclude the idea of wings. Euripides seems to have 
followed some later account. 

For πτεροῖς ἐρέσσει cp. 7022 161 ἄλλος ἐρέσσει κύκνος, also Virgil's 
‘remigium alarum’ Azz, 6. 19. 

1. 290. ὄχθον, according to Hermann= πρὸς ὄχθον, i.e. the rock on 
which Orestes sat. Others take it in apposition with μητέρα, indicating 
a rock which he in his madness identified with his mother’s corpse, or 
which seemed (as in a nightmare) to change from one to the other, 
just as the Fury was about to hurl it at him. This last is simpler as to 
construction, and also materially enhances the horror of the scene. 

ll. 292-294. GAA’ ἠλλάσσετο, etc. I adopt, with some hesitation, 
Hermann’s rendering of this disputed passage—‘ Voces tlle vitulorum 
canumgue latratus pro imitamentis habuit, gualia Furiae dicuntur 
emmittere; i.e. (from παρῆν 1. 291)—‘ We could see no such forms [as 
he described], but he confounded the lowing of herds and barking of 
dogs with the similar sounds (μιμήματα) which the Furies are popularly 
supposed to utter.’ Since ἀλλάσσεσθαι means ‘to exchange,’ i.e. ‘to 
take one thing for another,’ the transition to ‘mistake’ or ‘confound’ is 
easy, and μιμήματα will be in a sort of apposition to φθογγὰς, etc., 
instead of the usual genitive; or, perhaps better, the accus. by attraction 
with the relative clause ἅ φασι. 

Badham reads ἃ ᾽φασκ᾽, ‘which he (Orestes) said the Furies were 
uttering,’ there being no direct evidence that the Furies were popularly 
supposed to bark. But they were commonly described as ‘hounds’ 
(ἐγκότους κύνας Aesch. Choeph. 910), so that their ‘ barking,’ even 
though nowhere distinctly mentioned, may be presumed. 

[If we retain the MS. ταὐτὰ for ταῦτα, the sense will be that Orestes 
‘kept altering’ his face and gestures to suit the various sounds he was 
uttering, sometimes lowing like an ox, sometimes barking like a dog; 
these noises being compared to similar ones said to be uttered by Furies. 
But this, although it preserves the literal sense of ἠλλάσσετο, needlessly 
complicates the passage. | 


NOTES. LINES 288-311. 7% 


1, 295. συσταλέντες, ‘ cowering’ from fright. Συστέλλεσθαι is ‘ to 
shrink’ into a small compass, as we sometimes say to ‘ get small’ from 
fear or shame. Cp. Hec. Hur. 1417 συνέσταλμαι κακοῖς, ‘am reduced 
to a pitiful state by misfortunes.’ 

l. 298. Adyovas=z/ia, mAevpds=costas. ‘He pierces their flanks, 
plunging [his sword] in between their ribs.’ 

The υ of ἵημι is commonly long, but we find teioa 72}. A, L101, 
flec. 338, tow Hipp, 534. It is always long before € alone, as in 
1. 294 above. 

1, 299. τάδε -- οὕτως, qualifying ἀμύνεσθαι. Compare the conduct of 
Ajax in his madness, slaying the flocks and herds under the idea that he 
was avenging himself upon the Atreidae. Soph. Azas 92, etc. 

1. 300. ὡς -εαὥστε, a somewhat rare construction. Cp. Soph. “4527. 292 
ὡς στέργειν ἐμὲ, Aesch. Pers. 511 ws στένειν πόλιν. 

πέλαγος ἁλὸς, like Homer's ἁλὸς ἐν πελάγεσσιν -εἅλιον πέλαγος 
Hec. 938, ‘the sea-flood.’ 

ἐξανθεῖν, perhaps suggested by the line in Aesch. Agam. 642 ὁρῶμεν 
ἀνθοῦν πέλαγος Αἰγαΐον νεκροῖς. The metaphor is from a meadow 
blossoming with flowers; here applied to the red colour of the blood 
from the slaughtered cattle. 

αἱματηρὸν describes the effect of ἐξανθεῖν -- ut sanguine effloreret. 

1. 303. κόχλους, ‘spiral shells,’ a primitive substitute for trumpets. 
The concha is Triton’s instrument in Virg. dex. 10, 209, Ov. Met. τ. 
393. 

1. 306. πολλοὶ, complement of the verb, -εαὥστε πολλοὺς εἶναι. For 
πληροῦσθαι, ‘to assemble in numbers,’ cp. Androm. 1098 ἀρχαί τ᾽ ἐπλη- 
povvTo. 

1. 307. πίτυλον μανίας, ‘stroke of madness.’ The metaphor is ori- 
ginally derived from the plash of oars, or swirl of water round the 
rudder. Cp. πίτυλος σκύφου, ‘the flash of wine in the cup,’ A/c. 814, 
Hence the term came to denote rushing motion, caused by the oars, etc., 
and was afterwards applied to mental affections, as of anger, madness, 
or the like, accompanied by violent gestures. Cp. Herc. Fur. 1187 
μαινομένῳ πιτύλῳ πλαγχθεὶς, 76. 816 πίτυλον pdBov. The derivation 
is uncertain. 

1. 309. προὔργου, ‘opportunely.’ Cp. He/. 1379 προὔργου δ᾽ és ἀλκὴν 
σῶμ᾽ ὅπλοις ἠσκήσατο. 

1. 310. βάλλων ἀράσσων, perhaps a common formula. It occurs also 
in Hec. 1172, Androm. 1154. Similarly βοῶν στενάζων Sovh. PAz/. 11, 
βοῶν ἰύζων Trach, 787. 

1. 311. ἀπέψη (not dwéya) is the right Attic form, as appears from 
περιψῆν Ar, Eguites gog. ‘The verbs contracting into ἢ for a are 


ζῆν, χρῆσθαι, πεινῆν, διψῆν, κνῆν, σμῆν, ψῆν. 


78 IPHIGENIA IN TAURIS. 


1, 312. The epithet evmnvos recurs with ὑφαῖς, ὑφὰς in Il. 814, 1465. 
It is expressive here, since the ‘fine texture’ of the clothes, such as 
high-born youths would wear, was likely to attract the notice of the 
herdsman. [For Hermann’s emendation εὐπτύκτους see Crit. Appendix. } 

1. 313. καραδοκῶν. Cp. Rhesus 144 σἀλπιγγος αὐδὴν προσδοκῶν 
καραδόκει, also the expressive compound ἀποκαραδοκία = ‘earnest ex- 
pectation,’ in Ν, T. Rom. 8. το. 

1. 316. κλύδωνα πολεμίων, a common metaphor. In 7022 60 πολέμιος 
κλύδων simply = πόλεμος. 

1, 317. τὴν παροῦσαν, etc., i.e. that death was inevitable. Πέλας 
παρεῖναι, like prope adesse, is a pieonasm. Cp. παροῦσα πέλας Ovest. 207. 
Perhaps Badham is right in taking παροῦσαν συμφορὰν to mean their 
impending doom, as victims for sacrifice. 

1. 320. ov δὴ, probably ‘at this moment,’ ¢um vero ; or it may mean 
‘wherefore ;’ cp. Alc. 5 οὗ δὴ χολωθείς. The rendering ‘whereat’ will 
suit either interpretation. 

τὸ δεινὸν, etc., i.e. ‘that terrible cry’ which I remember so well. Cp. 
Bacch. 760 τὸ δεινὸν ἦν θέαμ᾽ ἰδεῖν, Soph. Azas 312 τὰ δείν᾽ ἐπηπείλησ᾽ 
ἔπη. Cp. also 1. 1366, and note there. 

1. 321. ὅπως, hortative, with the usual ellipse of σκόπει or ὅρα. 

1. 323. δίπαλτα. Cp. Milton, P. Z. 6. 251, ‘with huge ¢wo-handed sway 
Brandisht aloft the horrid edge came down ;’ similarly Aesch. Sez. c. 
Th. 985 τριπάλτων πημάτων, ‘hurled with triple force.’ In Soph. Azas 408 
στρατὸς δίπαλτος is used transitively, ‘striking with two-handed force.’ 

1. 326. et δὲ, etc., ‘if they [the strangers] drove these back, the party 
which for the time (νῦν) had been giving way began to pelt them.’ 

τὸ ὑπεῖκον is collective, like τὸ “Ἑλληνικὸν, τὸ ἱππικὸν, etc., hence the 
plural verb ἤρασσον. 

1. 328. γὰρ explains the fact, not the reason, of ἄπιστον, = ‘namely,’ 
but it is better left untranslated. 

1. 329. ηὐτύχει βαλὼν, ‘had the good fortune to hit,’ implying a 
special providence on the part of the goddess. 

1. 330. οὐ belongs to τόλμῃ, ‘not by any courage of ours.’ 

1. 331. ἐξεκλέψαμεν, acc. to Schdne, is used in studied antithesis to 
τόλμῃ, and describes the séea/thy action of the assailants. 

1. 335. €s xépviBas, etc., i.e. to serve as victims, the χέρνιβες and 
σφαγεῖα, ‘lustral water’ and ‘bowls’ to catch the blood, being con- 
stituent parts of the sacrifice. 

1. 337. παρεῖναι, etc., i.e. ‘that you may a/ways have such noble 
youths as these to offer,’ since this would give Iphigenia due satisfaction 
for her treatment at Aulis. 

1. 340. τὸν φανένθ᾽, after ἔλεξας, in reference to Orestes,=ept τοῦ 
φανέντος. 


NOTES. LINES 312-349. 79 


θαύμαστα is adverbial, ‘wondrous is the tale thou tellest,’ etc. 

1. 341. For “Ἕλληνος with a feminine subst. cp. 1. 495, Heracl. 130 
στολὴν Ἕλληνα, Aesch. Agam. 1263 Ἕλληνα φάτιν. 

ll. 342-391. IPHIGENIA. ‘Bring the men hither; the rest ts mine. 
(Exit HERDSMAN.)—O my heart, once pitiful to strangers, now art 
thou hardened towards these, since my Orestes is dead! Now has come 
the hour of vengeance long delayed, since that fatal day at Aulis, 
when my father, deaf to all my prayers, would have slain me at the 
altar, in sooth the bride of Death. And TI, ignorant of my doom, 
embraced not my sister, nor took my infant brother into my arms, 
in prospect of a speedy return. Unhappy Orestes, from what royal 
state art thou fallen!—But I blame the goddess for her murderous 
rites, unworthy the daughter of Zeus, if the tate be true. Rather do 
4 deem these stories the tnventions of men, who charge upon deity 
the wickedness that ἐς all their own.’ 

1. 342. For εἶεν (not the opt. of εἰμί) see note on 1. 467. 

1. 343. ota is certainly corrupt, as it cannot stand alone for οἷα ἔσται 
or οἷα εἶναι πρέπει, which the sense requires. Also the fut. middle of 
φροντίζω does not occur elsewhere. This last objection however is not 
insuperable, since the middle voice most readily adapts itself to the 
expression of menfa/ effort, and instances of φροντίζεσθαι might possibly 
be found, if we had more authorities extant. The general sense is 
plain, i.e. ‘we will see that everything is duly prepared.’ For proposed 
corrections see Crit. Appendix. 

1. 344. ὦ καρδία τάλαινα. The same expression occurs in Ovest. 466. 
Cp. Alc. 837 ὦ πολλὰ τλᾶσα καρδία. This form of self-invocation is 
perhaps suggested by Homer’s τέτλαθι δὴ κραδίη Od. 20. 18, and similar 
addresses. Aristophanes seems to parody it in the Acharnians 840, etc., 
where Dicaeopolis, after his interview with Euripides, soliloquises, 
"ὦ Oupe,.... ὦ τάλαινα καρδία. 

Ἰ, 346. ἀναμετρουμένη, etc., ‘dealing out the (tributary) tear to a 
kindred race.’ For θοὐμόφυλον (τὸ ὁμόφυλον) -- τοὺς ὁμοφύλους cp. 
τὸ ὑπεῖκον 1. 327 above, also τὸ δωδεκάφυλον N.T. Acts 26. 7. 

1. 347. ἡνίκα with opt. ‘whenever,’ etc. Cp. εἰ φύγοι τις 1. 325. 

Note that Iphigenia’s address to her καρδία (1. 344) is really an 
address to herself, hence εἰς χεῖρας λάβοις follows appropriately. So 
in Alc. 837 ὦ πολλὰ τλᾶσα καρδία is followed by νῦν δεῖξον οἷον παῖδά 
σε, etc. 

1. 348. For the dream cp. Il. 42, etc. 

ἐξ = propter. | 

1. 349. δοκοῦσα, in apposition with the implied subject of ἠγριώμεθα. 
Cp. 1.579 ἥκομεν... σπεύδουσα, Herc. Fur. 858 ἥλιον μαρτυρόμεσθα, 
δρῶσ᾽ ἃ δρᾶν ob βούλομαι. 


80 IPHIGENIA IN TAURIS. 


1. 350. Wecklein justly notes the tragic irony involved in making 
Iphigenia steel her heart against the unknown Orestes, on account of 
her love for Orestes himself. 

1. 351. καὶ τοῦτ᾽ dp’ ἦν, etc. ‘this, it seems, is true to nature, I feel it 
so, namely’ (γὰρ, cp. 1. 328 n.), etc. For the aorist expressing a 
momentary state or action see note on ἐπήνεσα Alc. 1095, also Hel. 348, 
664 n. 

ἦν also implies that the fact was always true, but that now she feels 
it to be so. For dpa=‘then’ or ‘it seems’ cp. 1. 1310, He/. 616 note, 
ἐνθάδ᾽ ἦσθ᾽ dpa. 

ll. 352, 353. According to the text the sense is that remembrance of 
former good fortune (καλῶς πράξαντες) makes those who are now 
miserable (of δυστυχεῖδ) hard-hearted towards others happier than 
themselves. Iphigenia is so overwhelmed by her own misfortunes, 
culminating in the supposed death of Orestes, that she regards even 
the lot of these captives as happier than her own; and having the 
power to destroy them, she resolves to do so without mercy. For 
the general sentiment cp. He/. 418, etc., and by contrast (as showing the 
more humane view of the position) Dido’s assurance to Aeneas (Virg. 
Aen. 1. 630) ‘non ignara mali miseris succurrere disco.’ 

1. 354. Iphigenia is reminded of the originators of her calamity, 
Menelaus and Helen, upon whom she would gladly take revenge. 

οὔτε... . ov, instead of a second οὔτε, is tolerably common in tragedy. 
Cp. 1. 373, also Ovest. 41 οὔτε σῖτα διὰ δέρης ἐδέξατο, οὐ λοῦτρ᾽ ἔδωκε 
χρωτί. 

Διόθεν = ‘heaven-sent,’ i, 6. lucky, in reference to Zeus (Dies-piter) as 
Lord of the sky and weather. 

1. 355. ἥτις ἀπήγαγε, indefinite, guae deduxerit (Paley), i.e. any ship 
‘which might have brought’ from Greece, etc. Cp. Alc. 17 οὐχ εὗρε 
πλὴν γυναικὸς, ἥτις ἤθελε. 

1. 357. ἵνα with aor. ind. expresses a result that has not come abont, 
because of the non-fulfilment of some previous condition. So here iv’ 
ἀντετιμωρησάμην =‘ that I might have revenged myself,’ lit. ‘27 which 
case 1 should have revenged myself,’ 1. 6. if they had come (which they 
did not do). 

1. 358. The sense is, ‘Making amends for my own sacrifice at Aulis 
by another sacrifice to be offered here;’ the name of the place (Αὖλιν) 
standing for ‘ sacrifice’ generally. 

ἀντιθεῖσα with gen., lit. ‘setting over against’ by way of compen- 
sation. 

1. 359. Δαναΐδαι, the Greek chieftains, Menelaus and Odysseus (φιλό- 
μαχοι βραβῆς Aesch. Agam. 222) who demanded the sacrifice. 

ὥστε μόσχον. Cp. Aesch. Agam. 232 δίκαν χιμαίρας ὕπερθε βωμοῦ, 


NOTES, LINES 350-379. 81 


ete., quoted on 1. 27. Ὥστε for ὡς in this sense is according to Epic 
usage. For instances in tragedy cp. Soph. Oed. Col. 343, ὥστε παρθένον, 
Ant. 1023 ὥστε τοξόται. 

1. 360. For the imperf. ἔσφαζον see note on ἐκαινόμην 1. 27. 

ὃ γεννήσας, emphatic=‘my owz father. Cp. /ph. Aul. 1177 ἀπώ- 
λεσέν σ᾽, ὦ τέκνον, ὁ φυτεύσας πατὴρ | αὐτὸς κτανὼν, οὐκ ἄλλος. 

1. 362. ὅσας χεῖρας -- ὁσάκις τὰς χεῖρας, etc. So Callimachus Hymn. 
ix Dian, 26, describing the same scene, has πολλὰς δὲ μάτην ἐτανύσ- 
gato χεῖρας, possibly copied from Euripides. The clause ὅσας, etc. 
depends upon οὐκ ἀμνημονῶ. 

γενείου, gen. of direction ¢owards the object. Similarly with other 
verbs of aiming, 6. g. ψυχῶν ies Soph, Azas 154, Tofever’ avipds Antig. 
1234. 

1, 363. Cp. 291. A. 1226 περὶ σὺν ἐξαρτωμένης γένειον. Here ἐξαρτω- 
μένη, as well as ἐξηκόντισα, goes with both genitives γενείου and 
γανάτων. 

1. 365. μήτηρ, etc. Clytaemnestra was at Argos at the time (1. 24); 
but in the 721}. 7x Aulide she is represented as conducting her daughter 
to Aulis at the summons of Agamemnon. 

1. 367. αὐλεῖται, ‘resounds with music.’ Pflugk quotes Herac/. 401 
θυηπολεῖται δ᾽ ἄστυ (‘is full of sacrifices’) as a similar instance of in- 
transitive verbs in the passive voice. Cp. also Lucian Vera Hist. i. 
l. 75 νῆσον περιηχουμένην, ‘encompassed with the noise of waves.’ 

1. 369. “Αιδης, etc., i.e. ‘ Death was the Achilles thou didst intend for 
me as a bridegroom. Cp. 7221. A. 461 Αιδης νιν, ὡς ἔοικε, νυμφεύσει 
τάχα. 

ἄρα, see 1. 251 n. 

1. 370. For προτείνειν, ‘to put forward as a pretext,’ cp. Hel. 28 
κάλλος... . προτείνασα. 

ἐν ἁρμάτων ὄχοις, i.e. like a bride in royal state ; in pathetic contrast 
with her real destiny at the time. 

1. 372. Sid καλυμμάτων -- κεκαλυμμένον, διὰ being used as in phrases 
like δι’ ὀργῆς, δι᾿ ἔχθρας, etc., εἶναι or ἔχειν. But here there is the 
added notion of peering through the bridal veil; cp. Aesch. Ag. 1149 6 
χρησμὸς οὐκέτ᾽ ἐκ καλυμμάτων | ἔσται δεδορκὼς, νεογάμου νύμφης δίκην. 

1, 373. For οὔτε. .. οὐ see 1. 354. 

1. 374. κασιγνήτῃ, Electra, whom she hoped to meet again at Argos 
(1. 376). 

1. 376. ἀπεθέμην, ‘reserved.’ ἀποθέσθαι = reponere, ‘to lay up in 
store. Badham quotes the same phrase εἰσαῦθις ἀποθέσθαι from Plato 
Gorgias 449 B. 

1. 379. πατρός goes with both genitives, καλῶν as well as ζηλω- 
μάτων. : 

G 


82, IPHIGENIA IN TAURIS. 


ζηλωμάτων, * enviable estate,’ as a prince of the blood royal (1. 235). 
1. 380. After a pause Iphigenia reminds herself of the hard necessity 
to which her previous misfortunes had brought her, and turns her 
thoughts to the impending sacrifice. The sentiments that follow are in 
keeping with her reluctance, several times shown in this play, to per- 
form a hateful office ; but more than this, the poet, here as elsewhere, is 
expressing the result of his own reflections, which led him to repudiate 
such stories about the gods, as derogatory to the divine character. 
This attitude of Euripides towards the popular religion is well il- 
lustrated in a passage, quoted by Wecklein from the Herc. Furens 
1341, etc.— 
ἐγὼ δὲ τοὺς θεοὺς οὔτε λέκτρ᾽ ἃ μὴ θέμις 
στέργειν νομίζω, δέσματ᾽ ἐξάπτειν χεροῖν 
οὔτ᾽ ἠξίωσα πώποτ᾽ οὔτε πείσομαι, 
οὔτ᾽ ἄλλον ἄλλου δεσπότην πεφυκέναι. 
δεῖται γὰρ ὃ θεὸς, εἴπερ᾽ ἔστ᾽ ὄρθως θεὸς, 
οὐδένος᾽ ἀοιδῶν οἵδε δύστηνοι λόγοι. 

See Introduction to A/cestis in this series, p. xx. 

σοφίσματα, ‘subtleties,’ i.e. quibbling distinctions, involving incon- 
sistency, as shown in the following cases. 

1. 381. ἅψηται φόνου. Cp. Plato Phaedo c. 57 φόνων ἡμμένην. 

ll. 385, 386. The sense is, ‘the daughter of Leto and Zeus could 
never have been (οὐκ ἂν ἔτεκεν) so ignorant,’ as the popular account 
makes her out to be. τοσαύτην ἀμαθίαν, ‘such a piece of ignorance,’ 
abstract for concrete noun. Cp. ὦ μῖσος 1. 525 =‘ hateful object.’ 

ἐγὼ μὲν οὖν, etc, ‘nay, I even judge,’ or ‘nay more,’ etc. The story 
of Tantalus, a still more flagrant instance of immorality ascribed to the 
gods, was a family legend (1.1). Pindar Olymp. 1. 36 condemns the 
- same fable, concluding with the words ἐμοὶ δ᾽ ἄπορα γαστρίμαργον 
μακάρων τιν᾽ εἰπεῖν: ἀφίσταμαι. 

1. 387. θεοῖσιν ἑστιάματα, ‘feasts set before the gods ;’ the dative is 
used instead of θεῶν because of the other genitive Ταντάλου. Cp. Soph. 
Ant, 864 koipnpata ... ἀμῷ πατρὶ δυσμόρφου ματρός. 

1. 388. ἡσθῆναι, sc. τοὺς θεούς. The legend however represented 
none of the gods, except Demeter, as having been so far deceived as to 
eat the meat set before them. 

1. 390. τὸν Oedv=xumen divinum, the article τὸν having a general- 
ising force. 

τὸ φαῦλον ἀναφέρειν, ‘impute their own bad deeds to a divine au- 
thority.’ Cp. Ovest. 76 εἰς Φοῖβον ἀναφέρουσα τὴν ἁμαρτίαν. 

1. 391. Cp. Fragm. Lellerophon εἰ θεοί τι δρῶσιν αἰσχρὸν, οὐκ εἰσὶν 
θεοὶ, also Pind. O/. 1. 54 ἔστι δ᾽ ἀνδρὶ φάμεν ἐοικὸς ἀμφὶ δαιμόνων καλά. 

IPHIGENIA retires within the temple. 


NOTES. LINES 380-410. 83 


LI. 392-446. CHorus. ‘ Ye dark blue straits, over whose waters 70 
passed of yore, who are these that have come to this strange land, where 
Artemis imbrues her altar with the blood of men? Are they traders, 
braving, as is men’s wont, the perils of the deep in quest of merchandise ? 
How passed they between the clashing rocks, over the restless surge with 
their swelling sails, along the white coast that bounds the Euxine sea ?— 
O that Helen herself might be here, to die a victim at this altar by my 
mistress hand! Or that one might come bearing deliverance to me 
from captivity, since even in dreams it ts sweet to revisit one's home.— 
But here come the victims, manacled for the sacrifice. Silence, friends, 
and do thou, goddess, accept the offering I’ 

1. 392. For κυάνεαν see note on 1. 241 κυανέαν Συμπληγάδα. 

σύνοδοι are the junction of the two seas, Propontis and Euxine, i. e. 
the straits of Bosporus, which Io, changed into a cow, is said to have 
crossed in her wanderings. Hence the name of the strait was supposed 
to be derived from βοῦς and πόρος ; its real origin is uncertain. 

1. 394. οἶστρος ᾿Ιοῦς -- Ἰὼ οἰστρηθεῖσα (Barnes). Cp. Aesch. Prom. 
οι οἰστροπλὴξ δ᾽ ἐγὼ μάστιγι θείᾳ γῆν mpd γῆς ἐλαύνομαι, and see the 
whole passage in that play for the details of lo’s wanderings. 

1. 399. SovaxédxAoov. The reeds or sedge of the Eurotas are alluded 
to in Helena 349 τὸν ὑδρόεντα δόνακι χλωρὸν Evpwrav, [ph. Aul. 179 
Εὐρώτα δονακοτρόφου. The river of his home had sacred associations 
for a Greek ; those of Sparta and Thebes were especially celebrated. 
For the latter cp. Soph. Amt. 1122 παρ᾽ ὑγρῶν Ἰσμήνου ῥεέθρων, Eur. 
Bacch,. 520 πότνι᾽, εὐπάρθενε Δίρκα. 

1. 402. ἄμικτον, “ unsociable,’ i.e. barbarous. Cp. Cycl. 428 ἄμικτον 
ἄνδρα, Soph. 7rach. 1095 ἄμικτον στρατὸν θηρῶν. 

1. 404. κούρᾳ Sig, Artemis, daughter of Zeus (= Διὸς), αἷμα pene the 
subject of τέγγει. 

1, 405. περικίονας vaovs. Cp. Soph. Anz. 285 ἀμφικίονας ναούς. Her- 
mann quotes περικίοσιν θαλάμοις from a fragment of a lost play, the 
Erechtheus. 

1. 407. ῥοθίοις, ‘dashing,’ here in its original sense as an adjective; 
ep. l. 1133, Hom. Od. 5. 412 κῦμα ῥόθιον. Elsewhere it is a substan- 
tive, usually in pl. ῥόθια, as in Hel, 1118, 1452, 1503; but in sing. 1. 426 
infra. 

1. 408. δικρότοισι, lit. ‘double-striking,’ either a descriptive epithet 
of the oars that smite the water on both sides of the ship (like Homer's 
νέας duduediooas), or indicating ships furnished with a double bank of 
oars (deremes). 

l. 410, νάϊον ὄχημα, a periphrasis for ναῦν, guae maré vehitur. 

λινοπόροισιν αὔραις, ‘ breezes that speed the sails,’ i.e. the ship. Cp. 
Phoen, 1713 ναυσίπομπον αὔραν, 


G2 


84 IPHIGENIA IN TAURIS, 


1. 411. The general sense is, ‘ amassing wealth for their houses in 
eager rivalry’ (-- αὔξοντες πλοῦτον σὺν GuidAAn); but the construction of 
ἅμιλλαν as object of αὔξοντες implies that their zeal is itself fostered by 
the competitive process in their search after gain,—‘ adding (as it were) 
zeal to zeal.’ “AmiAAa and ἁμιλλᾶσθαι are favourite expressions with 
Euripides; cp. Hed. 356 αὐτοσίδαρον ἅμιλλαν, ‘the effort of the sword,’ 
Med. 557 πολύτεκνον ἅμιλλαν, ‘ eager desire for offspring,’ He/. 165 ποῖον 
ἁμιλλαθῶ γόον ; etc. 

1.412. φίλα γὰρ ἐλπὶς, etc. The sense is, ‘for fond hope comes to 
the bane of mortals (ἐπὶ expressing result), insatiable in the hearts of 
men, who carry home a load of wealth,’ etc. But the reading is un- 
certain. [See Crit. Appendix.] 

1. 416. φέρονται, middle =szbz guaerunt. 

1. 417. πλάνητες, etc. Cp. Hor. 4. P. 117 ‘ mercator vagus.’ 

1, 418. κοινᾷ δόξᾳ, ‘general expectation,’ in contrast with ois μὲν, etc., 
denoting the judgment of individuals. (See next note.) 

ll. 419, 420. The best explanation is that of Hartung, Pflugk, and 
Kochly. ‘Some there are whose judgment messes the opportunity of 
getting wealth, whereas others find it come in thetr way. ~Axatpos is 
lit. ‘ unseasonable as regards wealth,’ and eis μέσον ἥκει Ξε 271 medium 
ventt, ‘comes to hand’ when wanted; cp. Hel. ἐν μέσῳ λόγους ἔχων. 
Observe that ὄλβος, not γνώμα, is the subject of ἥκει. For ots μὲν... 
τοῖς δὲ (a somewhat rare sequence) cp. Demosth. p. 1031 ἃ μὲν... τῶν 
δέ. What the Chorus mean to say is, that though all seek and expect 
to gain wealth, men differ as to their estimate of the right meams. 
[Others take εἰς μέσον = μετρίως, with ἄκαιρος in contrast, i. 6. ‘some men 
have zmmoderate ideas about wealth, while others have them in modera- 
tion.” This makes fair sense, only it rather forces ἄκαιρος, which is 
‘ill-timed’ rather than ‘ immoderate,’ and the meaning assigned to εἰς 
μέσον is also questionable. | 

1. 421. πέτρας cuvdpopddas. Cp. 1. 124 η. 

1. 422. ddmvous, ‘restless,’ owing to the perpetual disturbance of the 
water. The Thracian coast about Salmydessus, near the Bosporus, 
was very stormy and dangerous to mariners, ἐχθρόξενος ναύταισι Aesch. 
Prom. 746. Cp. Xen. Anab. 7. 5.12. 

Φινεΐδας, from Phineus, the legendary king of the district. For the 
story of him and his sons see Classical Dictionary, It is alluded to by 
Sophocles Anz. 968— 

6 Θρῃκῶν 
dgevos Σαλμυδησσὸς, ἵν᾽ ἀγχίπτολις “Apns 
δίσσοισι Φινεΐδαις εἶδεν ἀρατὸν ἕλκος, 

1. 425. Amphitrite, as the wife of Poseidon, personifies the restless 
motion of the billows. 





NOTES. LINES 411-444. 85 


1. 428. Νηρήδων χοροὶ, cp. 1. 274, 721. Aul. 1055 εἱλισσόμεναι κύκλια 
πεντήκοντα κοραὶ Νηρῆος, Zroad. 2 ἔνθα Νηρήδων χοροὶ κάλλιστον ἴχνος 
ἐξελίσσουσιν ποδός. 

l. 420. μέλπουσιν, ‘sing amid the dance.’ Μέλπειν (from μέλος, ‘ the 
measure’ in dancing or music)=/udere as well as cantare. Cp. χορῶν 
μολπαὶ Heracl. 780, μέλπεσθαι “Apni Hom. 71 7. 241. 

1. 430. πνοαῖς after δραμόντες 1. 426, the clause ὅπου, etc. being paren- 
thetic, ‘scudding before the breeze.’ Others join πνοαῖς with συριζόντων, 
the noise of the rudder being caused by the ship’s motion when impelled 
by the gale. 

ll. 431, 432. συριζόντων expresses the ‘ swirl’ of the water round the 
rudder as the ship speeds on her course, and εὐναίων probably means 
‘resting in its groove,’ as in a bed (εὐνήν); not, as some take it, ‘ keeping 
the ship steady’ as it were ἐν εὐνῇ, whence anchors are called in Homer 
εὐναί. Hermann renders it guzetis gubernaculis, i.e. ‘motionless, the 
wind being suffered to drive the ship onward without the steersman’s 
aid; but this is hardly consistent with συριζόντων. 

1. 433. avpatow, instrumental dat. with συρίζοντων (see note on 
1. 430). The W. and S.W. winds would be favourable for a passage to 
Tauri. 

ll. 435-438. The island of Leuce, in which stood a temple to 
Achilles, was off the mouth of the Ister (cp. Azdr. 1262 λευκὴν Kar’ 
ἀκτὴν évros Εὐξείνου πόρου). It derived its name either from the colour 
of the coast or from the flocks of white sea-birds that abounded there 
and on the neighbouring mainland. The whole island was sacred to 
Achilles, and was said to be the place to which Thetis transported his 
dead body. But the Δρόμος ᾿Αχιλλέως was a long narrow peninsula 
off the mouth of the Borysthenes, formerly joined to the mainland. 
Here Achilles was said to have made a race-course, and instituted 
games during or after the Trojan war ; and many writers have confounded 
this spot with the White Island above mentioned, which, as we have 
seen, was consecrated to the same hero. Euripides has probably not 
made this mistake, since he mentions each successive stage of the 
voyage in geographical order, from the Bosporus, past the coast of 
Salmydessus, and thence along by Leuce to the Cursus Achillis, which 
joins the Tauric Chersonese. See Map at the end. 

l. 439. εὐχαῖσιν δεσποσύνοις = votis herilibus. Cp. Hec. τοῖ τὰς 
δεσποσύνους σκηνάς. The allusion is to Iphigenia’s wish 1. 354. 

1. 440. φίλα perhaps has a sarcastic force, ‘ Leda’s darling,’ or ‘ pre- 
ctous daughter,’ whom I hate. 

1. 443. αἱματηρὰν, because the precursor of death. Cp. 1. 54, also 
643 χερνίβων ῥανίσι μελόμενον αἱμακταῖς. 

1. 444. εἱλιχθεῖσα, ‘wreathed’ as with a garland, the drops of water 


86 IPHIGENIA IN TAURIS. 


forming a circlet round the head; a highly poetical expression, having 
a special significance by contrast with the usual festa/ garland. Cp. 
χοαῖσι στέφει in Soph. Antig. 431; also χαίτην ἀμφὶ σὴν χερνίψομαι 
1, 622. 

1. 445. χερὶ, not literally (see 1. 40), but Iphigenia’s lustration was the 
signal for sacrifice (1. 58). 

θάνῃ is more graphic than the strictly grammatical θάνοι (after εἴθε 
ἐλθοῦσα τύχοι), as if Helen were actually in her power. This use of the 
subjunctive for optative is quite common. Cp. Ovest. 982 μόλοιμι... 
iv’ ἐν θρήνοισιν ἀναβοάσω. ' 

1. 446. ἀντιπάλους, ‘in requital’ for the sufferings of Iphigenia, of 
which Helen had been the prime cause. Cp. 1. 356. 

1. 450. δουλείας παυσίπονος = δουλείας πόνους παύων (Wecklein). 

1. 452. καὶ γὰρ, etc., ‘for even in dreams I would wish to have the 
society of my home.’ The allusion is of course to Iphigenia’s dream of 
Argos (1. 44, etc.). 

1. 454. ἀπολαύειν, exegetical infin., ‘so as to enjoy,’ etc. 

1. 455. κοινὰν χάριν, acc. in apposition to the clause ὕμνων ἀπολαύειν, 
‘a pleasure that one may share with the wealthy,’ i.e. one which we, 
the lowly and unfortunate, can still enjoy in company with those whose 
lot is more blest than ours. 

ὄλβῳ = τοῖς ὀλβίοις, ‘ wealthy’ in the literal sense, i.e. ‘ prosperous.’ 

1. 456. Here begins the anapaestic march of the Chorus, as they see 
the two strangers approaching, manacled for the sacrifice. 

δίδυμοι, not necessarily ‘coupled together,’ but ‘here come ¢he fair, 
their hands fast bound with chains.’ 

1. 458. πρόσφαγμα. Cp. 1. 243 n. 

The words σιγᾶτε, φίλαι are addressed to the remainder of the Chorus 
by the Coryphaeus, who speaks these anapaestic lines, 

1. 459. ἀκροθίνια, ‘choicest specimens.’ Cp. 1]. 75 n., also Phoen. 203, 
where the Chorus style themselves ἀκροθίνια Λοξίᾳ, as specially chosen 
for Apollo's service. 

1. 460. ναοῖσι, dat. after πέλας βαίνει -- πελάζει. (Paley.) πέλας by 
itself takes the genitive. 

1. 461. The reference is to the Herdsman’s concluding words, ll. 336- 
339- 

1. 463. εἴ σου, etc., an apology in keeping with Iphigenia’s expressed 
reluctance to offer human sacrifices (Il. 225, 380 n.). 

1. 466. δίδους ἀναφαίνει -- φανερῶς δίδωσι, ‘plainly,’ or ‘publicly 
offers.’ The Chorus desire to emphasise the statement that they are 
forced to conform to the plainly-established law of the country, which is 
distasteful to them as Greeks (οὐχ ὁσίας “Ἑλλησι). 

Enter IPHIGENIA. Il. 467-575. (To the attendants.) ‘ Loose their 


NOTES. LINES 445-472. 87 


bands, and prepare the rites within. (To Pylades and Orestes.) Who 
are your parents, unhappy strangers, and your sister, if ye have one? 
Whence came ye to these distant shores, alas! never to return?’ 
ORESTES. ‘ Why pitiest thou our state, adding pain to misery? Why 
mourn a doom that is inevitable? Fortune must have her course, 
and we know your customs here” eu. ‘Which of you is Pylades ?’ 
Or, ‘ This ts he’? pn. ‘Ls he thy brother?’ OR. ‘in friendship only ; 
we are companions in trouble” Irn. ‘ Wilt thou not tell me thy name ?” 
Or. ‘Why need’st thou know it? better to die nameless’? Ivy. ‘What 
then ts thy country?’ OR, ‘Argos, whence I wander an exile” IPH. 
‘Then art thou welcome. Knowest thou Troy, which they say has 
fallen?’ OR. ‘ That report ἐς true. rH. ‘And Helen, where is she?’ 
Or. ‘At Sparta with Menelaus? Yeu. ‘Has Calchas too returned ?? 
Or. ‘Zits said he has perished” ἸΡΗ. ‘How fares Laertes son?’ 
Or. ‘He lives, but is a wanderer still” Te.‘ My curse upon him! 
But ts Achilles alive?’ OR. ‘He ἐς not; vain was his wedding at 
Aulis.” ἸΡΗ. ‘’ Twas a crafty one, they say. Or. ‘Who art thou, 
knowing our affairs so well?? ΤΡΗ. ‘ From Hellas I came when a child. 
But what of the general, Agamemnon?’ Or. ‘ Speak not of him! he is 
dead, by a woman slain. Ask meno further” IPH.‘ This one question 
more; ts his wife alive?’ OR. ‘Nay; her own son slew her, avenging 
his father’s death,’ eu. *’ Twas a righteous crime! But has Aga- 
memnon another child? OR. ‘One daughter, Electra, still a maid.’ 
Ipu. ‘What say they of her that was sacrificed ?? Or. ‘Nought, save that 
she perished yonder. eu. ‘ Lives then the son of him who was slain ?’ 
Or. ‘ He lives, nowhere and yet everywhere. IPH. ‘Away then, vain 
dreams, nought availing!’ OR. ‘ The gods, too, alike are vain, and the 
words of seers, wherein he that trusteth ts miserably undone. 

1. 467. elev, not for εἴη or εἴησαν, but a form of the interjection εἶα. 
Cp. αἰὲν for det Aesch. Ag. 684, also εἶτεν, ἔπειτεν, Ionic forms of 
εἶτα, ἔπειτα. 

1. 468. μέθετε, ‘loose’ from their bands. Cp. 1. 628 δεσμῶν ἄτερ. 
Victims for sacrifice must be free and unrestrained, and reluctance on 
the part of the animal was considered a bad omen. Cp. He/. 1561 π. 
In Goethe’s drama, Act i. Sc. 2, Iphigenia herself looses the bands of 
Pylades, exclaiming, ‘dangerous is the freedom that I give thee!’ since it 
was the precursor of doom. 

1. 470. στείχοντες, etc., said to the king’s attendants, who had brought 
the captives from the palace (1. 335). 

1. 471. ἐπὶ τοῖς παροῦσι, ‘for the present occasion,’ dat. of circum- 
stance. 

1. 472. ἄρα for the usual dpa, as in Jom 563 πότ᾽ ἄρα, etc. Cp. Phoen. 
1675 νὺξ dp’ ἐκείνη Δαναΐδων μ᾽ ἔξει μίαν; [Hermann, however, denies 


88 IPHIGENIA IN TAURIS. 


this usage of dpa, and takes all such instances as double interrogations, 
i.e. (1) ‘Have you a mother?’ (2) ‘ Who is she ?”] 

1. 474. The mention of ‘sister’ leads Iphigenia, whose mind is full of 
her own supposed bereavement, to fix her thoughts on this relation alone, 
to the exclusion of the father and mother. The ‘irony’ of the situation 
is obvious, especially where she proceeds to exclaim τίς οἵδ᾽ ὅτῳ etc., 
being herself ignorant of the facts presently to be revealed.: 

1. 476. τὰ τῶν θεῶν, ‘the dispensations of the gods.’ Cp. Alc. 785 τὸ 
τῆς τύχης γὰρ ἀφανὲς oi προβήσεται. 

1. 477. οὐδὲν κακὸν, i.e. ‘what misfortune may come.’ The context 
sufficiently shows that /ztuve evil is intended, and though it is of course 
true that future good, as well as evil, is hidden from man’s knowledge, 
present circumstances would naturally lead Iphigenia to confine her 
attention to the latter. 

1. 478. παρήγαγε, etc., ‘leads men aside (from certainty) into the 
region of the obscure.’ 

Some have found fault with this line as a mere repetition of what has 
just been said. It is no doubt the same sentiment, but put into a 
different form, and gives a reason for the statement οὐδὲν οἶδ᾽ οὐδεὶς 
κακόν. Moreover τύχη is each man’s individual fortune, forming a part 
of the general ‘ divine dispensation’ mentioned in 1. 476. 

1. 480. ὡς, ‘since,’ referring to the epithet ταλαίπωροι, as well as to 
the question πόθεν ἥκετε; 586 means, ‘wretched indeed are ye, who 
have come so far never to return !’ 

1. 481. ἀεὶ explains μακρὸν, ‘a long time, even for aye.’ 

1. 482. ἐπὶ probably, as Mr. England renders it, ‘at the thought of,’ 
though generally taken as = zusuper, ‘in addition to our impending 
misfortunes.’ Cp. Or. 1020, etc., where Orestes deprecates his sister's 
commiseration, as likely to unman him at the hour of death. 

1. 485. οἴκτῳ, i.e. by moving pity in others. 

[1. 486. The reasons for suspecting this line to be interpolated are 
given in Crit. Appendix. | 

1. 488. For the phrase μωρίαν ὀφλισκάνειν, ‘to incur the charge of 
folly,’ cp. Adc. 1093, Soph. Ant. 457; also ἀμαθίαν ὀφλήσομεν Hec. 327. 
See Liddell and Scott, s. v. ὀφλισκάνω. 

1. 489. ὁμοίως, ‘all the same,’ as in Ak, 71 δράσεις θ᾽ ὁμοίως 
ταῦτα. 

1. 491. Cp. Hippol. 380 τὰ χρήστ᾽ ἐπιστάμεσθα καὶ γιγνώσκομεν. This 
is the sort of tautology for which Aristophanes (Δ αγας 1154) makes 
Euripides find fault with Aeschylus, instancing the line 

ἥκω γὰρ és γῆν τήνδε καὶ κατέρχομαι. 
Here it is intentional, and marks Orestes’ impatience at being reminded 
of a fact which he knew only too well. 


NOTES. LINES 474--51τ6. 89 


1. 492. ἐνθάδ᾽ ὠνομασμένος, ‘mentioned here by name,’ as reported by 
the herdsman to Iphigenia, 1. 249. 

1. 494. ἐν ἡδονῇ = ἡδύ. Cp. ἐν ἀσφαλεῖ 1. 762, ἐν εὐμαρεῖ Hel. 1227 ; 
ἐν τάχει Aesch. Prom. 766. 

1. 495. πατρίδος Ἕλληνος. See note on 1. 341. 

1. 499. ὃ γεννῆσας πατήρ. Cp. 1. 360n. 

1. 500. δυστυχεῖς, etc., possibly imitated by Horace Hfzst. 1. 7. 92— 

‘Me mzserum, patrone, vocares, 
Si velles, inquit, verum mihi ponere nomen.’ 

1. 501. τοῦτο μὲν, i.e. the fact of your being δυστυχής. ‘ This,’ Iphi- 
genia says, ‘is fortune’s doing; I do not require to be told it.’ 

1. 502. Orestes dreads the mockery of strangers more than death itself ; 
hence he will be ‘nameless,’ so that their ridicule cannot harm him. In 
the Azas of Sophocles there is frequent allusion to the ‘laughter of foes’ 
as the bitterest ingredient in the hero’s cup of woe (Il. 199, 958, 1403, 
etc.). In the AZedea (1. 1362) the queen consoles herself with the thought 
that Jason shall nof,taunt her (λύει δ᾽ ἄλγος ἢν σὺ μὴ ᾽γγελᾷ5). Cp. 
H. Fur. 286, where Wats says that to give occasion for the laughter 
of foes is ‘an evil worse than death.’ 

1. 503. Cp. Aesch. Prom. V. 646 φθόνος μὲν οὐδεὶς, “1 have no ob- 
jection.’ 

ἢ (better than ἢ) φρονεῖς, etc., ‘are you vea/ly so proud’ as to mind 
telling me this ὃ 

1. 506. οὐδὲν κέρδος, sc. ἐμοὶ, with ws θανουμένῳ. 

1. 508. *Apyos, i.e. the district of Argolis. Cp. Zhuc. 6. 105 οἱ 
Λακεδαιμόνιοι és TO” Apyos ἐσέβαλον. The zown of Argos was some six 
miles distant from Orestes’ native town, Mycenae. 

], 512. οὐχ ἑκὼν ἑκὼν, an instance of verbal paradox, much affected 
by Euripides, for which Aristophanes ridicules him in the Acharnzans 
395, etc. (See notes on Ak. 141, Hel. 138). Orestes fled ‘ unwil- 
lingly,’ inasmuch as the Furies drove him from land to land; ‘willingly,’ 
because he was not expelled by his countrymen, and moreover he hoped 
to get a respite from his toils on reaching Tauri (ll. 85, etc.). 

1. 513. καὶ μὴν, etc., ‘and yet (though you come unwillingly) your 
coming is welcome to me.’ [The transference of this distich from its 
original place after 1. 516 is clearly an advantage. } 

1. 514. σὺ τοῦδ᾽ ἔρα, sc. πόθου, ‘cherish thou that longing of thine,’ 
i.e. I wish thee joy in its fulfilment. ᾿Ερᾶν, like our ‘love,’ may mean 
to ‘cherish’ a pleasure attained, as well as to ‘desire’ something in the 
future. 

1. 516. παρέργῳ, in its usual sense of ‘additional trouble,’ as in 27. 
Fur.1340 πάρεργα yap 748 ἔστ᾽ ἐμῶν κακῶν (incrementum malorum). 
Orestes means, that the trouble of answering her enquiries is not worth 


9ο IPHIGENIA IN TAURIS. 


considering, when compared with the greater trouble that is coming 
upon him. 

1, 518. ὡς μήποτ᾽ ὥφελον -- ὧς ὥφελον μὴ εἰδέναι. 

1. 519. οἴχεσθαι -- ὀλέσθαι, ‘has perished ;’? hence δορὶ is dat. of the 
instrument. 

1. 520. Cp. Bacch. 1230 οὐδ᾽ ἄκραντ᾽ ἠκούσαμεν, 

1, 522. τῶν ἐμῶν τινι is perhaps intentionally vague, and may refer to 
the family generally, himself of course included. The return of Helen 
had no direct influence upon the fortunes of Orestes and his house; but 
it marked the termination of the war, which occasioned the return of 
Agamemnon and the other heroes. According to Homer (Od. 3. 305, 
etc.) Menelaus did not return until seven or eight years after Agamem- 
non’s murder; but here, as elsewhere, Euripides does not follow the 
Homeric narrative. See He/ena, Introduction, p. ix. 

1. 523. προὐφείλει, etc., i.e. ‘I owe her a grudge of old,’ as the 
prime cause of the war. 

1. 525. μῖσος, abstract for concrete noun, =‘ hateful object.’ Cp. 
ἀμαθίαν 1. 386 n., also Med. 1323 ὦ μῖσος, ὦ μέγιστον ἐχθίστη γύναι. 

1. 526. γάμων, in reference to her illicit nuptials with Paris. 

1. 528. πάντα συλλαβοῦσά μ᾽ ἀνιστορεῖς, i.e. ‘you ask me a com- 
prehensive question.’ Her query is simple enough on the surface, but 
Orestes knew how much it involved in detail; hence he says (1. 530) 
‘examine me, and I will tell you. Cp. Hel. 765 ἢ πόλλ᾽ ἀνήρου μ᾽ evi 
λόγῳ μιᾷ θ᾽ 659. 

1. 529. τοῦτο, a cognate accus., since ἐπαυρέσθαι takes the genitive. 
σοῦ or ἀπὸ σοῦ must be supplied. 

1. 531. Calchas is reported to have died of grief at being beaten in 
soothsaying by Mopsus, grandson of Teiresias, at a grove sacred to 
Apollo, near Colophon. (Strabo 14. I.) | 

1. 533. ὦ πότνια, 1. 6. Artemis (1. 463). 

ὡς εὖ, guam juste. (Schone.) 

τί γὰρ, sc. πράσσει, as in ll. 543, 576, =‘ how ¢hen about Odysseus ?” 
or ‘why then what,’ etc. Cp. Matt. 27. 23 Ti yap κακὸν ἐποίησεν ; 
T'ap=-yé ἄρα, and the force of the latter particle here predominates. 

1. 534. ὧς λόγος. Orestes might have heard this by report from 
Menelaus, who in Od. Bk. 4. tells Telemachus of his father being alive, 
upon previous information from Proteus. (Wecklein.) 

1, 536. μηδὲν κατεύχου, ze zmpreceris. Exultation over a fallen foe 
was considered indecorous. Thus Odysseus rebukes Eurycleia, Hom. 
Od, 22. 411— 

ἐν θυμῷ, ypnv, χαῖρε, καὶ ἴσχεο μηδ᾽ ὀλόλυζε" 
οὐχ ὁσίη κταμένοισιν ἐπ᾿ ἀνδράσιν εὐχετάασθαι. 
What follows refers to the disordered state of Ithaca during the chief- 


NOTES. LINES 518-562. gt 


tain’s absence. For νοσεῖν, a metaphor transferred from bodily to 
political ‘ disorder,’ cf. Med. 16 καὶ νοσεῖ τὰ φίλτατα. 

1. 538. ἄλλως, ‘ fruitlessly,’ inasmuch as the nuptials were never com- 
pleted. Cp. 1. 25. 

1, 539. οἱ πεπονθότες, purposely vague, like τινί in 1. 522. 

1.540. Mr. England takes τάφ᾽ as a crasis for τὰ ἐπὶ, ‘towards 
Hellas,’ i. 6. ‘2 Hellas,’ because the thought is directed thither. Is it 
not rather a crasis for τὰ ἀπὸ, ‘what comes from Hellas,’ i.e. ‘ Greek 
affairs?’ Cp. 1.1182 n. 

1. 541. ἀπωλόμην, ‘suffered misfortune,’ i.e. ‘exile. So perzre in 
Plautus, with or without ὁ fatria expressed. Cp. 1. 1363 ἣν ἀπώλεσ᾽ éx 
δόμων. 

1. 543. εὐδαιμονεῖν, in allusion to Agamemnon’s presumed ‘ good for- 
tune’ as victor at Troy. Orestes, knowing his sad fate, replies οὐ γὰρ 
ὃν, etc., i.e. od γὰρ (ἐκεῖνος), ὃν οἶδα, τῶν εὐδαιμόνων (ἐστί). 

1. 548. τινά. So Haemon, Soph. “4711. 751, says of Antigone ἥδ᾽ οὖν 
θανεῖται, καὶ θανοῦσ᾽ ὀλεῖ τινὰ, meaning Azmself. 

1. 550. ἐστέναξας, the aorist referring to an action just a moment past, 
where we should use the present, ‘why do you sigh?’ Cp. ἐπήνεσα 
Med. 708, ἐκάλεσα Hel. 348, ἀπίπτυσα 2b. 664, etc. 

1. 552. γὰρ has here its ordinary zz/ferential force (1. 533 n.), the 
sense being, ‘ay (well may’st thou bewail him) 207, etc. 

ἐκ, ofven agent for ὑπὸ, occasional in Attic Greek, but common in 
Herodotus. Cp. Soph. Ant. 264 é« τῶνδ᾽ ἄρχομαι. 

1. 556. ὃν ἔτεκε, for emphasis, like ὁ γεννήσας πατὴρ 1. 360. 

1. 557. ὧς, added to the simple question τί δὴ θέλων ; appears to have 
the force of ‘what was his avowed motive?’ The δὴ emphasises τί, 
and must not be confounded with the ironical ὡς δὴ, as in 1. 582. 

1. 559. ὡς εὖ. Cp. 1.5330. For δίκαιον as 51. ΞΞ- δίκην Hermann 
quotes Aesch. Agam. 812 δικαίων ὧν ἐπραξάμην πόλιν. With κακὸν it 
forms an oxymoron, ‘an act of justice, though in itself criminal.’ 

The verb εἰσπράσσειν is not found elsewhere in Euripides, but it is 
specially used in prose of exacting payment of debts, and is therefore 
appropriate to the context here. 

1. 560, δίκαιος dv, 1. 6. ‘ though justified (in the act) the gods do not 
allow him to prosper.’ Possibly also δίκαιος may contain a tacit 
allusion to the fact of Orestes’ acquittal before the court of Areopagus 
(1.965). But in any case δίκαιος ὧν goes with εὐτυχεῖ, not (as Hermann 
takes it) with τὰ πρὸς θεῶν. 

1. 561. λείπει, historic present, ‘has he anyone left,’ etc. 

1. 562. Euripides takes no notice here of the other daughter, Chryso- 
themis, whom he mentions in the Ovestes 1. 23, and who appears as one 
of the characters in Sophocles’ Ziectra, 


Ο2 IPHIGENIA IN TAURIS. 


1. 566. χάριν ἄχαριν, another oxymoron, ‘in an ungrateful cause, the 
cause of a bad woman,’ viz. Helen. Cp. Phoen. 1755 χάριν ἀχάριτον eis 
θεοὺς διδοῦσα. The prepositional χάριν, being actually a subst., may take 
an adj. in attribution. Cp. 1. 1445, Soph. Azas 176 νίκας ἀκάρπωτον χάριν. 

1, 568. κοὐδαμοῦ καὶ πανταχοῦ, i.e. with no abiding-place, but 
wandering all over the world. 

1. 569. dpa = ‘after all,’ as in 1.351. Cp. Hel. 616 n. ἐνθάδ᾽ ἦσθ᾽ 
ἄρα. 

1. 570. σοφοὶ δαίμονες. in allusion to the oracle of Apollo, which he 
imagines to have deceived him. Cp. ll. 77, etc. 

1.572. Monk cites Hec. 959 φύρουσι δ᾽ αὐτὰ (‘human affairs’) θεοὶ 
πάλιν τε καὶ πρόσω | ταραγμὸν ἐντιθέντες. 

1.573. The text is doubtful. With λυπεῖταν we must supply τις, 
taking ἕν μόνον as acc. of respect, ‘ one thing alone is a source of pain 
to a man, when,’ etc. Whatever be the true reading, we have here one 
of Euripides’ favourite invectives against soothsayers, who were at this 
time especially unpopular, for having recommended the disastrous ex- 
pedition against Sicily. See note on He/. 744. 

1. 575. ὡς ὄλωλε, a formula expressing reserve, = ‘ perishes miserably.’ 
Cp. Med. 889 ἀλλ᾽ ἐσμὲν οἷον ἐσμὲν, and Tennyson’s Geraint and Enid, 
‘he being as he is,’ i.e. dead. Orestes adds, in bitterness of soul, τοῖσιν 
εἰδόσιν, 1.6. ‘as those only know, who (like myself) have experi- 
enced it.’ 

1. 576. τί δὲ, etc., sc. πράσσουσα, and cp. 1. 533. 

ll. 578-642. IPHIGENIA. ‘Listen; 7 have a plan for thy safety. 
Welt thou, if 7 release thee, carry a letter from me to Argos? Thus 
thou mayest go free, and let this man abide his fate” OR. ‘* Nay, rather 
give him the letter, and let me remain here. He is the companion of my 
JSortunes ; I cannot save my own life by his destruction” ΤΡΗ. ‘ What 
a noble soul ts thine! May my brother, if I find him, be like thee. 
Flave then thy will? OR.‘ Who will sacrifice me?? Irn. “7, for tis 
my office. OR.‘ With thine own hand?’ Jen. ‘No, 7 do but sprinkle 
thy head; others will do the deed? OR. ‘What shall be my tomb?’ 
ΤΡΗ. ‘A fiery chasm in the rock. OR.‘O for a sister's hand to bury 
me? pH. ‘ Vain prayer! for she is far away. Yet will I do thee 
what service [ can, with otl and honey and rich adornment for thy corse. 
But I go to fetch the letter. (To the attendants.) Guard them mean- 
while unbound,’ 

Exit IPHIGENIA, 

1. 578. Adyov, ‘plan’ (England). Cp. ll. 753, 912. 

1. 579. For the sing. σπεύδουσα, in apposition to the plural subject of 
ἥκομεν, see 1. 349 Nn. 

1, 580. τὸ εὖ = ‘success.’ Cp. Aesch. Agam. 120 τὸ δ᾽ εὖ νικάτω. 


NOTES. LINES 566-607. 93 


ll. 584-587. This incident of the ‘captive’ is generally supposed to 
have been introduced on account of Iphigenia’s presumed inability to 
write the letter for herself, the education of Greek women being, even in 
a later age, very much neglected. However this may be, her leading 
motive is obviously to arouse pity in the heart of Orestes for her un- 
fortunate position, and to deprecate any imputation of cruelty on her 
part in the performance of an enforced duty. Possibly the whole story 
is a ‘ pious fiction,’ invented for the occasion ; at all events, according to 
Greek notions, such a device would be quite excusable. 

1.586. For the masc. φονέα with fem. χεῖρα cp. 1. 341 n., and add 
ref. to Med. 360 χθόνα σωτῆρα κακῶν. 

1, 591. The sequence οὔτε... καὶ for οὔτε... τε is very rare. Examples 
occur in the N. T., Johm 4. 11, and in Lucian Dial. Mar. 14. 1, but 
no earlier instance is quoted to illustrate the text. 

1. 592. θέλω, sc. σὲ εἰδέναι. This is another instance of ‘irony,’ 
Orestes himself being her dearest friend there. 

1. 593. καὶ, not ‘also,’ with AaBavy =‘ thou as well as I,’ but ‘ even,’ 
with σώθητι, emphasising od (‘thou, even ¢houw,’ rather than anyone 
else), in special contrast to οὗτος 1. 595. Iphigenia could not lawfully 
save a prisoner, but she resolves to save Orestes in spite of law, not as 
yet exactly knowing how to do it. 

οὐκ αἰσχρὸν, i.e. one that you need not be ashamed to take. She 
wishes to remove any scruples Orestes might have about leaving his 
friend in the lurch. To this he replies directly in 1. 606 αἴσχιστον, etc. 

1. 599. The sense is, ‘I am the conductor (pilot) of this adventure 
(voyage); he is only my companion to share my troubles.’ The actual 
fact of their voyage adds reality to an ordinary metaphor. In κοινῇ τ᾽ 
ἔπλευσα (1. 675) the allusion is perhaps not metaphorical. 

1. 602. χάριν τίθεσθαι, sc. σοι, ‘to oblige you at the cost of (ἐπί) his 
destruction.’ 

1, 603. ὡς for οὕτως is rare in tragedy. It occurs however in 77oad. 
721, Hec. 888, Elect. 155, Bacch. 1068 (England); to which may be 
added Aesch. Ag. 992 εἰ πάντα δ᾽ ὡς πράσσοιμεν. 

1. 605. ὃ χρήζων, ‘whoever will.’ Cp. Xen. Cyrop. 2. 1. 18 ὃ χρήζων 
λαμβανέτω ταῦτα. ᾿ 

1. 606. αἴσχιστον ὅστις, a mixture of the two constructions αἴσχιστον 
εἴ τις and αἴσχιστος (ἐστὶν) ὅστις. Cp. Hel. 272— 

καὶ τοῦτο μεῖζον τῆς ἀληθείας κακὸν, 
ὅστις τὰ μὴ προσόντα κέκτηται κακὰ, 
also Thuc. 3. 45 πολλῆς εὐηθείας ἐστὶν, ὅστις οἴεται, etc. Euripides is 
rather fond of this sort of anacoluthon; cp. Hel. 267, 941, Phoen. 
500. 
1, 607. σέσωται is the true Attic form, from the older σαόω (caw). 


94 IPHIGENIA IN TAURIS. 


Afterwards came σέσωσμαι, formed from ow lw, but the 1 aor. was 
always ἐσώθην. 

1. 610. ὀρθῶς φίλος. Cp. Soph. Anz. gg τοῖς φίλοις δ᾽ ὀρθῶς φίλη. 

1. 613. πλὴν ὅσα, etc., ‘save in so far as,’ etc., i.e. ‘only I see him 
not.’ Πλὴν, etc., is almost equivalent to ἀλλ᾽ οὐχ δρῶ νιν. 

1. 616. τοῦδε, 1, 6. ‘of dying,’ not (as some take it) ‘ of Pylades here,’ 
Cp. ll. 485, ete. 

τυγχάνει -- “15 your lot” or ‘destiny,’ i.e. ‘you must have a strong 
desire,’ etc. 

tts in its colloquial use=‘ sort of,’ applied to something strange and 
unaccountable. (Jelf, Gr. Gram. § 659.) 

1. 618. προστροπὴν, lit. ‘supplication,’ hence priestly ‘ office.’ 

1. 619. ἄζηλα, neut. pl. in apposition to preceding sentence θεᾶς... 
ἔχω. Cp. 1. 650. 

1. 620. κείμεθα being virtually the passive of ri@nus=‘ I am subjected 
to,’ and is naturally followed by εἰς ἀνάγκην. 

1. 626. πῦρ... χάσμα τε, a sort of hendiadys,=‘a chasm full of 
fire.’ Diodorus Siculus (20. 14) thinks Euripides may have borrowed 
the idea from some description of a statue of Cronos (i.e. Baal-Moloch) 
at Carthage, on whose sloping arms children were laid for sacrifice, so 
as to roll off into a fiery chasm beneath. 

1. 627. πῶς av=utinam. Cp. Alc. 865 πῶς ἂν ὀλοίμαν;; also AZed. 
97, 173, etc. Περιστέλλειν was the technical term for laying out a 
corpse and dressing it in funeral array (κόσμος Alc. 149 n.), a duty 
which devolved upon the nearest relations of the deceased. Cp. Soph. 
Ant. 903 τὸ σὸν δέμας περιστέλλουσα. 

ll. 628, etc. In Iphigenia’s reply the ‘irony,’ to which we have pre- 
viously adverted (1. 592), reaches its climax. 

1. 630. οὐ μὴν with ἀλλὰ in its usual sense= verumtamen, lit. ‘ not 
(so) indeed, but,’ etc. 

1. 631. ὧν... χάριν, ‘ whatever service is in my power I will not fail 
(to perform), -- τούτων χάριν ἃ δυνατόν ἐστι δοῦναι. Performance of the 
regular rites being impossible under the circumstances, she will do the 
best she can, by casting the usual offerings into the ‘ fiery chasm,’ called 
τάφος (1. 632), and πυρὰ (1. 635). 

11. 632-635. See the account of the burial of Patroclus in Homer 
71. 23. 164, etc.; also that of Achilles referred to in Od. 24.67 καίεο 
δ᾽ ἔν τ᾽ ἐσθῆτι θεῶν καὶ ἀλείφατι πολλῷ καὶ μέλιτι γλυκερῷ, and Aesch. 
Persae 612-620. 

1. 633. κατασβέσω doubtless refers to ‘quenching’ the remnant of 
fire left in the smouldering ashes. All Iphigenia could really do would 
be to pour the oil into the chasm where the remains of Orestes lay, 
‘since the ashes could not be cod/ected for burial in the usual way. 


NOTES, LINES 610-656. 95 


1. 634. Cp. Aesch. Pers. 614 τῆς τ᾽ ἀνθεμούργου στάγμα, παμφαὲς 
μέλι. No translation can do justice to the exquisite beauty of either 
line. Such an expression as (when literally rendered) ‘the joy (lit. 
* brightness’) of the tawny mountain-bee that gusheth from flowers’ is 
perhaps unrivalled. 

1. 637. τὸ δυσμενὲς, etc., ‘do not take (interpret) the unkindly act (of 
slaying you) as my doing.’ The stress is on ἐμοῦ, hence μὴ ᾿μοῦ, not μή 
μου, is the right reading. 

1. 638. δεσμῶν ἄτερ. See note on 1. 468, The attendants now re- 
appear from within the temple (1. 470). 

l. 641. πιστὰς, ‘ credible,’ because conveyed in writing, not ea mere 
report. 

ll. 643-657. Here follows a short Commos, or dialogue between the 
Chorus and the two strangers, commiserating the fate of Orestes and 
congratulating Pylades on his escape; yet he too is to be pitied on ac- 
count of the loss of his friend. At 1,651 the Chorus separate into two 
halves, reuniting at the Epode in 1. 654. 

1. 645. peAdpevov = ‘consigned to,’ lit. ‘in the care of,’ or ‘at the 
mercy of,’ as if the implements of sacrifice des¢ved their victim. Cp. 
Hel. 197 (of Troy) πυρὶ μέλουσαν δαΐῳ. 

1. 646. οἶκτος γὰρ, etc., ‘zay, this is no matter for pity, rejoice 
rather. Observe, however, that the two clauses are inverted; the one 
with ἀλλὰ should really come first, and is answered by γάρ. 

1, 647. veavia is here a trisyllable, answering to χερνίβων in the 
strophe, 1. 643. 

1. 648. σεβόμεθα -- μακαρίζομεν, followed by the usual gen. of the 
eause or ground of congratulation. 

1. 649. πόδα, the cognate acc. with ἐπεμβάσει. Cp. ob Baivw πόδα 
Elect. 94, ἐκβήσει πόδα Heracl. 168, etc., etc. 

1. 650. ἄξηλα, cp. 1.616n. Pylades refuses congratulation, as Orestes 
had deprecated pity. 

1.651. σχέτλιοι πομπαὶ, said to Pylades, in reference to his return home. 

1. 654. μᾶλλον, sc. διολλύμενος (Hermann). The text is uncertain 
(see various readings). 

1. 655. δίδυμα péepove, etc., ‘is distracted with doubt, ὙΠῸ etc. 
Cp. Hom. 71. 16. 435 διχθὰ δέ μοι κραδίη μέμονε. 

1. 656. mapos=fotcus, as in Hom. 71. 8. 166 πάρος τοι δαίμονα δώσω. 
Cp. Lat. przws, as in Hor. Od. 1. 12. 13 ‘ Quid przus dicam,’ etc. 

ll. 660-724. ORESTES. ‘Who can she be? Some Argive certainly, 
knowing our affairs so well” ῬΥτ, “7 think so too: yet one thing dis- 
tresses me. OR. ‘ What ts that?’ Ῥντ, ‘I cannot leave thee here alone 
to perish. At home too men will call me coward, betrayer of my 
friend—nay even his murderer for private ends. Together we have 


96 IPHIGENIA IN TAURIS, 


wrought, and together let us perish now. OR. ‘Say not so; it were a 
double misfortune for me that thou should’st share my fate. To me, who 
am tn misery, death ts but gain; but thou art prosperous still. Go 
then, wed my sister and raise up children to our house, and when thou 
comest to Argos I charge thee build me a tomb and let my funeral rites 
be performed, and tell them how I died. Farewell, true friend and 
comrade! Phoebus hath deceived me by lying oracles, and lured me 
hither to destruction. PYL. “7 will do thy bidding. But all is not yet 
lost, and fortune still may change. OR. ‘Hush! she comes. 

1. 657. πέπονθας ταὐτὸ, etc., ‘are your thoughts the same as mine,’ 
about what we have just heard? The answer of Pylades implies that he 
must first learn what Orestes’ thoughts are before he can reply to this 
question. 

1. 663. Achilles had not been mentioned by zame, only as παῖς Θέτιδος 
(1. 537). But, as Mr. England observes, ὀνομάζειν often means in 
Homer ‘give him his proper title, i.e. his patronymic ; hence “son of 
Thetis” is said to be his ὄνομα.᾽ 

1. 668. ὡς κοινὰ πράσσουσα, i.e. as being personally interested, being 
herself a farticeps rerum. 

πράσσει. the usual idiomatic use of indic. for opt. in dependent 
clauses, for the sake of effect. 

1. 670. τὰ γάρ τοι, etc. This clause explains the preceding one, the 
sense being—‘ You have forestalled what I was going to observe about 
her accurate knowledge of Greek affairs; ovly 7 do not concur in your 
conclusion that she must be an Argive, for the fortunes of our chieftains 
are widely known.’ [Hermann makes the clause τὰ γὰρ, etc., paren- 
thetic, and refers πλὴν ἕν to ἕτερον λόγον (672). This disturbs the 
natural sequence of the clauses, and weakens the force of ἀτὰρ, which 
marks the entrance upon a new subject after the period at ἦν.) 

τοὺ ‘in fact.’ 

1, 671. The antecedent of ὧν is πάντες, ‘all who have ever had any 
deali with mankind,’ by visiting or being visited. This sense of 
ἐπίστροφὴ occurs in He/. 440 οἷσιν ov ἐπιστροφαί. So the verb ém- 
oT pepecbar=versarz. [Some take the meaning here to be ‘all who have 
paid attention to these matters’ (cp. Soph. Oed. Tyr. 134 τήνδ᾽ ἔθεσθ᾽ 
ἐπιστροφὴν), but the other interpretation is better. | 

ἦν = ‘ever was,’ or ‘has been.’ 

1. 672. διῆλθε, sc. ἡ νεᾶνις (660), who has heen the subject of all the 
previous speech, and therefore would be readily understood here. The 
ἕτερον λόγον, as shown by the speech of Pylades, must refer to Iphi- 
genia’s acquiescence in the proposal of Orestes that 4e should be left to 
die (614). This Pylades repudiates as αἰσχρὸν, though he afterwards 
yields to the persuasion of his friend. 


NOTES. LINES 657-697. 97 


1. 673. ἄμεινον ἂν μάθοις, i.e. by my help, when you have explained 
yourself, ‘you will understand better’ what she meant. 

1. 675. κοινῇ τ᾽ ἔπλευσα, in direct allusion to Orestes’ words, 1. 600. 
The sequence te ... καὶ, =‘as... even so,’ marks a necessary connexion 
between the two facts; kat... καὶ (as in the next line) considers each 
separately =‘both ... and;’ te... τε (677) merely joins and enume- 
rates two or more objects of a similar kind. 

1. 676. δειλίαν, i.e. ‘the reputation of cowardice. Cp. Med. 218 
δύσκλειαν ἐκτήσαντο. So, in a good sense, Hel, 1151 ἀρετὰς κτᾶσθε, 
‘win the meed of valour.’ 

1, 679. The postposition of σὲ brings together the two verbs προδοὺς 
and σεσῶσθαι for the sake of contrast. Cp. Jon 293 πῶς ξένος σ᾽ ὧν 
ἔσχεν οὖσαν ἔγγενῆ ; 

1, 680. ἐπὶ with dative indicates the circumstances, ‘ zw/z/e your house 
was in disorder.’ (Paley.) For νοσεῖν in its metaphorical sense cp. 
1. 693 οὐ νοσοῦντα μέλαθρα, and note on 1. 536. 

1. 681. papas μόρον. Cp. Androm. 836 φόνον ῥίψασα συγγόνῳ, 
Aesch. Zum. 27 Πενθεῖ καταρράψας μόρον. So of treacherous designs 
ῥάπτειν δόλον, etc. like Latin swerve, consuere. See note on Alc, 
537: 

1, 682. γαμῶν, prob. the present, ‘as having in your sister an hezress 
for my wife,’ since she would become one by the removal of Orestes. 
γαμεῖν = ‘have to wife,’ just as τίκτειν =‘ be the mother of.’ Cp. Z7oad. 
962 ἣν ὁ μὲν Bia γαμεῖ. If γαμῶν be taken as future, ‘about to marry,’ 
this clashes with the fact that Pylades had already married Electra 
(Il. 696, 915), unless we adopt Paley’s suggestion that the πολλοὶ may 
not have known this. But in Mycenae such an event in the royal family 
must have been notorious. Here, as in 1, 562, Euripides takes no ac- 
count of the other sister, Chrysothemis. 

1. 683. δι᾽ αἰσχύνης ἔχω -- αἰσχύνομαι. So διὰ φόβου, δι᾽ ἔχθρας, δι᾽ 
ὀργῆς, etc., with ἔχειν or εἶναι. (. 1. 272 ἢ. © 

1. 687. εὔφημα dover=‘hush.’ Ορ.].123η. The stress is onszayd, 
‘my ow misfortunes I needs must bear,’ without letting you sHare 
them, and so imposing upon myself a ‘ double’ burden. 

1, 689, 6 γὰρ, etc., in reference to 1.674. 

1. 690, ταῦτα refers to the λυπρὸν and ἐπονείδιστον combined. 

1. 692. λείπειν, the pres. (if genuine) has its own force, ‘¢o de leaving.” 
See Crit. Appendix. 

1, 693. καθαρὰ, ‘untainted’ by crime. For νοσοῦντα cp. 1. 680n. 

ll. 695, 696. σωθεὶς, κτησάμενος, 7107. pendens. The construction 
changes at 1, 697. 

1, 697. ὄνομα, i.e. ‘my family,’ which would be continued through 
his sister Electra. 


H 


98 IPHIGENIA IN TAURIS. 


1. γοο. ἵππιον “Apyos. Cp. Homer’s “Apyos ἱππόβοτον 7]. 2. 287, 
and elsewhere. 

1. 701, ἐπισκήπτω, usually with a dative. But cp. Alc. 336 ἐπισκήψω 
τούσδε. 

1. 702. τύμβον, i.e. a cenotaph at Argos. Cp. Hom. Od. 4. 584 χεῦ᾽ 
᾿Αγαμέμνονι τύμβον, iv’ ἄσβεστος κλέος εἴη. (Wecklein.) 

1. yo3. κόμαβ.» Cp. 1.172 n. 

1. 705. φόνῳ, in reference to the fatal sprinkling (δρόσον aiparnpar, 
1. 433) before the sacrifice. 

1. 707. ἔρημα belongs both to κήδη and δόμους, i. e. my father’s house, 
which is also yours by marriage, soon to be desolated by my death. 

1, 7o9. συγκυναγέ. Cp. 1. 95. 

συνεκτραφεὶς, as his foster-brother in the house of Strophius, whither 
Orestes had been removed for safety after his father’s murder. ἱ 

ll. 711, etc. The strain of bitterness against Phoebus, in which 
Orestes had indulged at starting (1. 77), is here continued. Later, 
about 1. 979, his confidence in the oracle begins to return. 

1, 712. τέχνην θέμενος = Texvnodpevos, So θέσθαι μάχην, θυσίαν, etc. 
Ξ- μάχεσθαι, θύειν, etc. 

1. 713. τῶν πάρος μαντευμάτων. ( Ρ.]. 77 π. 

ll. 719-722. Pylades here, as at ll. 105, etc., tries to reassure Orestes 
by hinting at the possibility of a change of fortune for the better. By 
this means the poet prepares the spectators for a prosperous ter- 
mination. 

1, 722. ὅταν τύχῃ, i.e. ‘sometimes,’ as fortune orders it. When for- 
tune is at its worst its tide may often turn. 

Enter IPHIGENIA with the tablet. Ll. 725-899. IPHIGENIA. ‘ Here 
zs the letter; yet one thing more I ask. OR. ‘ What ts thy will?’ 
ΤΡΗ. ‘ Let him swear to convey tt to Argos” OR. ‘Wilt thou, too, swear 
to get him safely hence?’ ἸΡΗ. ‘lL will myself set him on board his 
ship. OR. ‘ Swear then, and dictate to him the oath. ΤΡΗ. ‘Say thou 
wilt give this tablet to my friends at home.’ PYL. ‘I swear it, 
IPH. ‘ And J will get thee safe out of this land” PYL. ‘ Vet, of the ship 
be wrecked and the tablet lost, I alone escaping, may this oath be void ?’ 
ΤΡΗ. ‘J will read aloud the letter ; thus, if the tablet be lost, thou mayest 
preserve tts contents. PYL.‘’ Tis well; say on. IPH. (reading) ‘ Ze// 
Orestes, Iphigenia sends this message—Bring me to Argos, brother 
Orestes; again 7 speak thy name!’ (Py. and OR. ‘ Heaven save us !”) 
ΤΡΗ, ‘Say that Artemts saved me from death and brought me here. 
This ts all” Py. *’ Tits soon done. Orestes, I give thee this tablet from 
thy sister's hand. Or. ‘J take it ; and now let me embrace thee, sister! 
nay, turn not from me. IPH. ‘lt cannot be. Art thou then Clytaem- 
nestra’s son?’ OR. ‘Ay, and Agamemnon’s, too” IPH. ‘ Hast thou 


NOTES. LINES 700-747. 99 


proof of this?? Or. ‘ Know'st thou the strife of Atreus and Thyestes, 
and the sun's averted face, wrought upon thy loom?’ pu.‘ With my 
own hand 7 wove this picture’ OR. ‘And the nuptial bath at Auiis, 
and the hair thou didst send thy mother? Nay, I myself have seen the 
lance that slew Oenomaus stored in thy chamber? ἸΡΗ. “ Thou art 
indeed Orestes. O lot most blest! the light of our house restored!” 
Or. ‘ Thou too, my sister, long mourned as dead! unhappy has been 
our lot” eH. ‘Ah! fatal day at Aulis—ill-omened nuptials—a father’s 
hand raised to take my life—yet deliverance came. But now what 
safety may I find for thee? How wilt thou escape, by sea or land? 
Either way ts full of peril. What god or man can aid us now ?? 

1. 725. tpets to the attendant guards. Cp. 1.470. 

1. 726. τοῖς ἐφεστῶσι σφαγῇ. Cp. 1. 624. 

1. 727. δέλτου πολύθυροι διαπτυχαὶ -- δέλτος πολλὰς θύρας (πτυχὰς) 
ἔχουσα. According to Pollux the leaves of a tablet, when double, were 
called θύραι (being like folding doors), but when more than two, mrvxai. 
Here the two expressions are combined in one phrase. Cf. ἐν δέλτου 
πτυχαῖς 7. A. 98. For a description of ancient tablets and the modes 
of fastening them see Dict. Ant. s. v. TABULA. 

1, 728. ἐπὶ τοῖσδε, ‘ besides,’ in reference to the oath she is about to 
exact from Pylades (1. 735). a 

1. 730. πέσῃ = ‘suddenly changes.’ Πίπτειν naturally implies a 
change for the worse (cp. eis ἀηθίαν πίπτει Hel. 418); here it is just the 
other way. 

1. 731. ἀπονοστῆσαξς χθονὸς, ‘ having got safely away from this land.’ 
~The primary sense of νοστεῖν, from its probable connexion with νεῖσθαι, 
is simply to ‘travel.’ Cp. Hel. 428, 474. 

1. 732. παρ᾽ οὐδέν. Similarly wap’ ὀλίγον, etc., where the παρὰ =‘ by 
the side of,’ ‘ compared with,’ i.e. ‘ equivalent to.’ Cf. Aesch. Agam. 221 
λιτὰς δὲ... παρ᾽ οὐδὲν ἔθεντο φιλόμαχοι βραβῆς. 

1. 737- τοὺς αὐτοὺς λογοὺς, i.e. an oath of similar import, which 
shall be as valid as his own. © 

1. 739. μὴ θανόντα. The μὴ is due to the oblique form of the sen- 
tence (ἀφήσειν). 

1. 741. συγχωρήσεται, The fut. wd. of this verb is rare. - It occurs 
in Plato, Meno, c. 22 συγχωρήσομαί σοι. 

1. 743. ἔξαρχε, ‘dictate’ the form of oath; the Latin term is pracire. 

1. 744. According to MS. reading (in text) Iphigenia dictates to 
Pylades the single word δώσω : the rest she says in her own person, 
showing the letter (τήνδε) to him. For proposed alterations see Crit. 
Appendix. 

1. 746. Kvavéas, cp. 1. 241 n. : 

1. 747. τοισίδ᾽ ὅρκιον, ‘to bind you to your promise.’ 

H 2 


100 IPHIGENIA IN TAURIS. 


1. 748. τιμὰς, ‘ office.” Cp. τέχνην τιμῶσα 1. 53, and Lat. “ honoribus 
fungi.’ 

1. 753. παρήλθομεν, ‘ omitted to mention.’ 

1. 754. ἀλλ᾽ ovtis, etc., 1. 6. it is not too late to mention it now, if it 
is ἃ propos to the business. Strictly speaking, no addition should have 
been made when the oath was once taken. 

1. 755. ἐξαίρετον, ‘this exception’ to the terms of the oath. 

1. 756. χρημάτων, ‘the cargo’ of the ship. 

1, 759. οἶσθ᾽ ὃ δράσω, a variety of the common tragic phrase οἷσθ᾽ ὃ 
δρᾶσον, in which the οἶσθ᾽ ὃ had become a sort of formula, not literally 
translatable, but equivalent in sense to ‘what you know to be best.’ 
See note on Hel. 315. With δράσω it is of course possible to construe 
literally, ‘Do you know what I will do?’ and it may have been from 
this or a similar phrase that the formula became as it were stereotyped 
in colloquial use. 

πολλὰ πολλῶν κυρεῖ, a proverb, meaning ‘the more resources one 
has the better,’ corresponding to our Many irons in the fire, and the 
German Viel Azlft viel. (Seidler.) 

1. 761. ἀναγγεῖλαι, infin, of purpose, ‘for you to report, the subject 
being supplied from σοί. Here, as is often the case, the Greek and 
English uses of the infinitive exactly correspond. 

1. 762. ἐν ἀσφαλεῖ-- ἀσφαλές. Cp. 1. 494n. 

1. 765. For the repetition of the o sound in this line cp. AZed. 476 
ἔσωσά σ᾽, ws ἴσασιν Ἑλλήνων ὅσοι. The comedians Plato and Eubulus 
ridiculed Euripides for this propensity; e. g. in a fragment of a play by 
the former poet we find the line ἔσωσας (or ἔσωσα σ᾽) ἐκ τῶν σιγμάτων 
Εὐριπίδου. 

1. 768. κλύοντά σου, verbzs ¢uzs, ‘in your name.’ (Wecklein.) 

1. 771. τοῖς ἐκεῖ, dat. of relation=‘ in their belief,’ but also implying 
that her life can be of no service to them. 

1,776. typds. Cp. 1. 748 n. 

1. 777. ποῦ, i.e. ‘in what state of mind are we?’ equivalent to saying 
‘are we dreaming?’ With ηὑρήμεθα cp. the French se trouver. For 
the dual participle.(évre) with plural verb cp. Phoen. 69 τὼ δ᾽ és φόβον 
πεσόντε... ξυμβάντ᾽ ἔταξαν. This construction is common in Homer. 

1, 778. dpata, i.e. a demon of mischief, or avenging spirit (ἀλάστωρ), 
in case the oath were not kept. Cp. AZed. 608 καὶ σοῖς dpaia γ᾽ οὖσα 
τυγχάνω δόμοις. 

1. 779. tv’ αὖθις, etc., said to Pylades as bearer of the message. 

dis = δεύτερον (1. 769). 
ον 1 1. 780. ἐν rots ἐμοῖς, ‘in matters which concern me (alone),’ as if 
' Orestes had no part in them also. This is another instance of ‘ irony.’ 
See 1. 592 n. 


NOTES, LINES γ748--804. 101 


1, 781. οὐδὲν, according to Wecklein, answers τί =‘I have 220 reason.’ 
It may, however, as well mean ‘it is nothing,’ sc. ἐστί. 

ἐξέβην ἄλλοσε, probably colloquial, =‘ my thoughts were wandering.’ 

11. 782. For the probable spuriousness of this line see Crit. Ap- 
pendix. ] 

ll. 783, ete. For the story cp. 1]. 28-30. 

1. 788. &... περιβαλοῦσα, i.e. ‘how easy of fulfilment is the oath 
with which thou hast bound me!’ For the form of expression cp. 
Soph. Phz7. 1402 ὦ γενναῖον εἰρηκὼς ἔπος =‘ what noble words hast thou 
spoken !’ 

1. 789. κάλλιστα, etc., ‘right fairly hast thou sworn’ in reference to 
Iphigenia’s promise of safe deliverance (1. 746). 

σχήσω, either ‘detain you,’ or intransitively ‘refrain ;’ probably the 
latter. 

- 790. ἐμπεδώσομεν, ‘ratify’ by performance. For the change of 
number in the verb (when the plural is used of one person) cp. 77oad. 
904 ὡς οὐ δικαίως, ἢν θάνω, θανούμεθα. 

1. 791. ἀποδίδωμι --“ deliver’ as your’ due. Cp. Lat. ‘veddere epi- 
stolam,’ etc. 

l. 793. γραμμάτων διαπτυχὰς =‘ the folded letter,’ like δέλτου διαπτυ- 
χαὶ 1. 727. Cp. ἀμφίβληστρα τοίχων 1. 96. 

1. 794. οὐ λόγοις, i.e. ‘not in words’ of the written letter, but in 
actual embraces. 

1. 795. ἐκπεπληγμένος, sc. καίπερ, as is indicated by ὅμως, etc., fol- 
lowing. Often the ὅμως is itself attached to a participle, and must then 
‘be rendered ‘ although,’ as in AZed. 282 ἐρήσομαι δὲ, καὶ κακῶς πάσχουσ᾽ 
ὅμως, -- καίπερ πάσχουσα. 

1. 796. ἀπίστῳ βραχίονι. The epithet is transferred from the person 
to the member which performs the action ;—‘ with my arm all incredu- 
lous I will embrace thee. Cp. τυφλῷ ποδί Hec. 1050, Phoen. 834, 
dvociw ποδὶ Hel. 868. 

1. 799. Observe the double construction of περιβαλὼν, here and at. 
1. 796. So in Latin, ‘ circumdare urbem muro,’ as well as ‘circumdare 
urbi murum,’ 

1. 801. ph μ᾽ ἀποστρέφου, me me averseris. Cp. Hel. 78 ὅστις ὧν μ᾽ 
ἀπεστράφης-. 

1. 802. δοκοῦσα, imperf. part.=‘ though thou déds¢t not expect.’ An 
exactly similar instance occurs in Adc. 1134 ἔχω σ᾽ ἀέλπτως, οὔποτ᾽ 
ὄψεσθαι δοκῶν. See Goodwin, Greek Moods and Tenses, § 16. 2. 

1. 804. The δὲ introduces an objection, =‘ why Argos,’ etc, μεστὸν 
must mean more than ‘full of his fame, since that would not prevent 
his bodily presence elsewhere. What Iphigenia means is that Orestes 
filled (as it were) Argos with his presence, i.e. that the place was so 


102 IPHIGENIA IN TAURIS, 


much identified with him and his doings that she could hardly imagine 
his being anywhere else. 

1, 806. ἀλλ᾽ ἢ, ‘is it really the fact that,’ etc. 

1. 807. Πέλοπός τε, etc., ‘ay, and to Pelops’ grandson too was I 
born (from her), i.e. Agamemnon too was my father. So in Hom. 
72. 14. 115 the father’s name is put in the dative after a similar verb, 
Πορθεῖ γὰρ τρεῖς παῖδες ἀμύμονες ἐξεγένοντο. 

ll. 809, 810. By πυνθάνου Orestes means ‘test me by asking some- 
thing about our family affairs.” To this Iphigenia, fearing she might 
put some leading question that might help him to a right answer, replies 
‘Nay, you had better speak (i.e. put the queries), so that I may learn 
the truth,’ i.e. find out by the nature of your enquiries whether you are 
really Orestes or not. 

1. 811. ἀκοῇ Ἠλέκτρας, ‘by hearsay from Electra.’ It must be re- 
membered that Orestes was quite a child when he was sent away from 
home to Strophius, the father of Pylades. The double verse marks the 
second portion of the dialogue, in which Orestes now takes the lead. 

1. 813. ἡνίκα, etc., lit. ‘I heard (of its happening) what time they 
strove about a lamb,’ εἴς. -- ἤκουσα τότε γενομένην ἔριν, ἡνίκα περὶ ἀρνὸς 
ἤριζον. (Schone.) 

1. 814. εὐπήνοις thats. Cp. 1. 312. 

1. 815. κάμπτει, etc., a metaphor from the turning-post in the 
diavdos (cp. 1. 81), round which the chariot had to be guided, as close 
to it as possible; hence equivalent to ‘ you come very near my heart,’ = 
ἔθιγες φρενῶν Alc. 108. 

1. 816. eikd . . . μετάστασιν, ‘the picture of the sun starting from his 
course.’ Cp. 1.194 n. 

1. 818. Aovrpa, the nuptial water, which Clytaemnestra sent to Iphi- 
genia from an Argive spring. It was the custom for the bride and 
bridegroom to bathe on their wedding-day in water fetched from a 
particular stream. At Athens it was the fountain of Enneacrunus, 
formerly called Callirrhoé (Thuc. 2. 15); at Thebes the river Ismenus. 
See Becker's Charicles, pp. 483, 484. 

1. 819. οὐ γὰρ, etc. According to the text (if genuine) this must 
mean, ‘the marriage was too good a one to deprive me of that,’ i.e. 
a marriage with so distinguished a hero as Achilles would not be 
wanting in any of the usual accessories. There is doubtless a tone of 
irony in ἐσθλὸς, since the so-called ‘ marriage’ was but a pretext to lure 
her to destruction (1. 25). Another way is to understand τὸ μὴ εἰδέναι 
after ἀφείλετο, ‘deprive me of. the recollection;’ but this is less 
probable. 

1. 820. τί γάρ; rhetorical, like the Latin gucd?=‘surely you must 
remember, etc. With δοῦσα supply οἶσθα from 1. 814; μητρὶ goes 


NOTES, LINES 806-828. 103 


with φέρειν, since δοῦσα φέρειν means sending by the hand of a mes- 
senger. 

1. 821. The lock of hair was to be laid in her tomb (cenotaph) at 
Argos, as a substitute for her body, which would be burnt in sacrifice 
at Aulis. So in Statius, Zed. 9. goo, the dying Parthenopaeus sends 
a lock of hair to his mother Atalanta, saying, ‘ Hunc tamen, orba 
parens, . . . toto capies pro corpore crinem .. . huic dabis exsequias.’ 

1, 823. λόγχην is emphasised by its irregular position without metrical 
necessity. Otherwise the verse might have run λόγχην παλαιὰν Πέλοπος 
ἐν δόμοις πατρός. 

1. 825. The common story was that Oenomaus was killed by a fall 
from his chariot, which broke down in the race owing to the treacherous 
conduct of Pelops. The present version seems to refer to a single 
combat between Pelops and Oenomaus, in which the latter was slain, 
and Euripides probably chose it in order to avoid discrediting the 
character of Pelops in the mouth of his descendant, Orestes. 

1. 826. The lance would be kept as a heirloom in the family, and 
placed for greater security in the παρθενῶνες, which were in the inner- 
most part of the palace. 

ll. 827, etc. The whole of this scene should be compared with the 
similar one in the He/ena 622, etc., where Menelaus, like Orestes here, 
speaks fer the most part in steady iambic metre, while Helena, like 
Iphigenia, gives vent to her feelings in excited ‘dochmiacs.’ 

[The dochmiac metre is based upon the union of an iambus with a Myo, 

_trochee, followed by a long syllable (,--w]|-), which produces an The δ 
irregular jerky effect in scanning. As each long syllable may be re- 
solved into two short ones, we get such varieties as— ὅν: 


yyy vey | δι 
the final syllable itself (-) being also in many cases common (¥) or 
resolved (uu). These. various modes of arrangement, often in com- 
bination with other feet preceding or following, constitute the ‘ doch- 
miac’ system in general use.] . 

1, 828. The word τηλύγετον (if genuine) seems to have been adopted 
from Homer in its received sense of ‘ well-beloved ;’ probably also with 
a view to its traditional derivation from τῆλε, ‘ ee off,’ and ya- (yev-), 
the root of γίγνομαι. Euripides very likely had in his mind the pas- 
sage in 72. 9. 143, where Agamemnon says of Orestes— 

ὅς μοι τηλύγετος τρέφεται θαλίῃ ἐνὶ πολλῇ. 

[The real derivation of τηλύγετος is unknown; it is not even certain 
that it has anything to do with τῆλε or γίγνομαι. If it has, and if τῆλε 
can refer to time as well as to place (which is doubtful), it has been 


TO4 IPHIGENIA IN TAURIS. 


suggested that τηλύγετος may mean a ‘late-born’ and long-expected 
son, and on that account highly esteemed. ] 

1. 832. A sexarius, only with tribrach; for iambi or spondees in 
every foot but the last, expressing strong emotion. 

δάκρυ᾽ ἀδάκρυα, ‘tears of joy.’ Cp. Hel. 654 ἐμὰ δὲ δάκρυα χαρμονᾶν 
πλέον ἔχει χάριτος ἢ λύπας. (Wecklein.) The twice-repeated κατὰ is 
separated by ¢meszs from νοτίζει. 

1. 834. τὸν, the relative pronoun, refers back to ἔχω a’, ᾿Ορέστα, etc., 
1. 828. 

ἔτι βρέφος, etc. Cp. 1. 231. 

1. 835. ἔλιπον ἔλιπον. Repetition (usually of a verb) in lyric passages, 
to express emotion, is a favourite device of Euripides, sometimes pushed 
to excess, and fairly ridiculed by Aristophanes, Ranae 1352, etc. For 
instances cp. He/. 207, 214, 384, 650; also ll. 402, 864, 869 of this 
play. 

1. 836. κρεῖσσον ἢ λόγοισιν =‘ more than words can tell,’ but prob- 
ably also (as Mr. England thinks) with direct reference to Orestes’ 
words (l. 794) τὴν ἡδονὴν πρῶτ᾽ οὐ λόγοις αἱρήσομαι. 

1. 827. Ψυχὰ, etc. For the form of address cp. 1. 344n., also Zon 859 
ὦ ψυχὰ, πῶς σιγάσω; 

1. 839. θαυμάτων πέρα occurs also in Hecuba 714. 

λόγου, with πρόσω, ‘far beyond my calculation.’ 

1. 840. ἐπέβα, ‘hath befallen us.’ 

1. 843. πρὸς αἰθέρα ἀμπτάμενος, a favourite Euripidean phrase, 
parodied by Aristophanes in the Razae 1352. Cp. Med. 440 αἰθερία 
δ᾽ dvénra, also Ovest. 1376, Hec. 1083 (where, however, most editors 
omit αἰθέρα). 

1. 845. Κυκλωπὶς, from the so-called ‘Cyclopian’ walls of Mycenae, 
Tiryns, and other ancient towns, built of huge masses of unhewn stone, 
portions of which still remain. Cp. 79}. A. 152 Κυκλώπων θυμέλας, 
2b. 265 Μυκήνας τὰς Κυκλωπίας. The building of these walls was 
attributed to the Cyclopes. 

1. 847. χάριν ἔχω, etc., explained by ὅτι... ἐξεθρέψω, i.e. “1 thank 
thee for the sustenance of my brother’s life, to be the light (succour) of 
our house.’ For φάος = σωτὴρ cp. Soph. “4722. 600 φάος ἐν Οἰδίπου 
δόμοις, also Virg. Aen. 2. 281 “Ὁ Zux Dardaniae.’ 

1. 850. γένει, i.e. by belonging to so illustrious a family as that of 
the Atreidae. The thought is suggested by Iphigenia’s appeal to her 
native town. 

1. 852. οἶδ᾽ οἶδα, etc., ‘well do I mcd (remember) the day when,’ 
etc. Cp. ll. 814, 819, Hc. 110 οἶδ᾽ ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις. 

1. 854. θῆκέ por=admoveri jussit. (Klotz.) Ne-SAns¢ Vt dekh 

1. 856. Seidler takes ἀνυμέναιος with ᾿Αχιλλέως, reellis Achilli nuptits 


~s 
ofa, 


NOTES. LINES 832-889. 105 


juncta. But it is better taken literally, ‘without the nuptial hymn,’ 
instead of which were δάκρυα καὶ γόοι (860), ᾿Αχιλλέως will then go 
with κλισίαν λέκτρων, which is a periphrasis for λέκτρα. Cp. λέκτρων 
εὐνὰς Herc. Fur. 798. 

1. 859. ὅτε, sc. ofda from 1. 852. 

1. 861. χερνίβων. The sacrificial sprinkling (1. 54) here took the 
place of nuptial χέρνιβες. Cp. 1. 818. 

1. 862. For this use of the aorist cp. 1. 550 ἢ. 

1. 864. ἀπάτορα πότμον, i.e. the misfortune of having a father who 
was no father to me; an oxymoron, like δάκρυ᾽ ἀδάκρυα (1. 832). Cp. 
μήτηρ ἀμήτωρ Soph. Elect. 1154. 

1. 865. ἄλλα, etc., i.e. ‘one misfortune brings another in its train.’ 
Cp. 1. 191 μόχθος δ᾽ ἐκ μόχθων dooe. 

1, 867. This last remark leads Orestes to remind his sister of what 
fate might have done for them. Ei σόν γ᾽, ἀδελφὸν, etc. =‘ if, for in- 
stance, you had slain your own brother.’ The thought of this causes a 
fresh outburst of passion (ὦ μελέα, etc.), For the arrangement of lines 
see Crit. Appendix. 

1. 869. τόλμας, the causal gen. after an exclamation. Cp. A/ed. 96 
μελέα πόνων, Hipp. 366 τάλαινα τῶν ἀλγέων. 

» 1. 872. δαϊχθεὶς, in explanation of ὄλεθρον ἀνόσιον, = τὸ δαϊχθῆναι 
after dmépuyes, ‘you barely escaped abominable destruction at my 
hands.’ 

1. 873. ἐπ᾽ αὐτοῖς -- ἐπὶ τούτοις (πράγμασι), ‘what will be the end of 
it all?’ Observe the position of τίς between ἡ and τελευτά. 

1. 875. εὑρομένα, middle voice, ‘achieving. Compare the active 
ἀνευρίσκειν, ‘to invent,’ 1. 882. 

1. 876. πόλεως has been suspected as corrupt, but taken in connexion 
with ἀπὸ φόνου it yields good sense, =‘ from a murderous land.’ Per- 
haps πόλεως is used rather than χώρας, because the sacrifice was an 
institution of the state (Il. 38, 595). 

1, 880. ἐπὶ with πέλασσαι (tmesis), cp. 1. 822 n. The verb is prob- 
ably intransitive, with ξίφος for its subject. The compound ἐπιπελάζω 
dees not occur elsewhere. 

1.885. ῥυπᾷ, zepetw, expressing the hurry and rush of flight, the 
word being specially used of wind, speed of wings, and the like. Cp. 
Wordsworth’s ‘ swept in the storm of chase’ (Excursion, bk. iv). 

1, 886. dpa, ‘then,’ i.e. if you go by land. The preposition διὰ be- 
longs to φῦλα as well as to ὁδούς. For a similar arrangement Kochly 
quotes Phoen, 361 τάρβος εἰς φόβον re, Soph. Oecd. Tyr. 733 Δελφῶν 
κἀπὸ Δαυλίας, Hor. Od. 3. 25. 2 ‘quae nemora aut quos agor in specus.” Ὁ 

1. 889. pyv=‘to be sure (you must go, etc.),’ indicating the only 
alternative left, 


τοῦ IPHIGENIA IN TAURIS. 


1. 890. στενοπόρου may be a substantive after πέτρας, ‘the rocks 
that guard the strait’ (cp. Thuc. 7. 73 τὰ στενόπορα), or an adjective 
with πέτρας (gen. sing., as in 1. 746), ‘with a narrow passage be- 
tween.’ 

μακρὰ κέλευθα, not =‘ longum 457 iter,’ but accusative in apposition 
to the sentence, =‘ which zs a long course,’ etc. 

1. 892. Spacpots, just as we speak of a ‘ run’ by sea. 

1. 895. τάλαν, said to Orestes in her despair of saving him. 

τίς... ἢ θεὸς, etc., ‘what god or man, or what unexpected chance 
might find us a way out of our difficulties, (even) a release from our 
misfortunes ?’ 

1. 898. Svow povow. Though Electra was alive, Iphigenia thinks 
only of herself and Orestes, upon whom the salvation of their house 
depended. So in Soph. Azz. 941 Antigone speaks of herself as τὴν 
βασιλίδα μούνην λοιπὴν, not regarding her sister Ismene. 

Il. goo, gor. ἐν τοῖσι θαυμαστοῖσι, etc., ‘this that I have seen with 
my eyes, etc., is marvellous, and past belief if told.” With κλύουσα a 
verb (such as οἶδα) is easily supplied from εἶδον, and, as Hermann 
remarks, the contrast between hearsay and actual observation is a tragic 
commonplace. Cp. Med. 654 εἴδομεν, οὐκς ἐξ ἑτέρων μῦθον ἔχω φρά- 
σασθαι. 

ll. g02-986. PYLADES. ‘Wo time for demonstrations now ; let us 270: 
vide for our safety. OR.‘ Yes, for thus may heaven help our cause. 
ΤΡΗ. ‘ Hirst 7 would fain hear about Electra’ Or. ‘ She ts the wife of 
my friend here’? IPH.‘ Who ἐς he?’ Or.‘ The son of Strophius ; he 
7s our cousin and the saviour of my life. ΤΡΗ. (to Pylades.) ‘Let me 
greet thee. (To Orestes.) ‘How camest thou to slay thy mother?’ 
Or. ‘Zn vengeance for my sire. But ask no more. IPH. ‘ Does Argos 
now own thy sway?’ OR. ‘Nay, Laman exile, chased by Furies from 
land to land. eH. ‘Why camest thou hither?’ OR.‘ At Apollo's bid- 
ding. Iwill tell thee my story. After the dreadful deed was done Phoebus 
sent me to Athens to stand my trial. There all men shunned me as an 
outcast, and made me fare apart ; I all the while uncomplaining, con- 
scious of my guilt. Then came I to the trial on Ares hill, the dread 
᾿ goddesses my accusers; but Phoebus saved me. Yet the pursuit of the 
Furies ceased not, until I came to Apollo's shrine,.and vowed to perish 
there, unless the god sent me deliverance. Whereupon he bade me come 
hither, to take the image from this temple and convey it to Athens. 
Therefore, my sister, aid me in this enterprise ; so shall I be freed from 
my madness, and thou shalt behold with me thy native land once more. 

1. 903. εἰκὸς is out of order. The regular construction should be τὸ 
μὲν... λαβεῖν εἰκός ἐστι. 

1. 905. ὄνομα τῆς σωτηρίας, a rather common periphrasis. Cp. 


NOTES. LINES 890-928. 107 


εὐγενείας ὄνομα Hec. 380. It gives the notion of dignity, which is here 
heightened by the addition of κλεινόν. 

ll. 907, 908. μὴ ᾿κβάντας τύχης, etc. It is best to take the μὴ as 
negativing both verbs ἐκβάντας and AaBeiv,—‘ not to abandon present 
fortune, when they have found an opportunity (of using her), 707 to seek 
irrelevant pleasures,’ i.e. pleasures ‘other than’ or ‘besides’ what con- 
cerns the present crisis. As applied to Orestes and Iphigenia, this means 
that they had better not waste time in affectionate demonstrations, but 
take instant means to provide for their safety. The word ἄλλας seems 
to stand in a sort of contrast to καιρὸν, and to be equivalent in fact to 
ἀκαίρους ; while ἡδονὰς includes not only embraces (χειρῶν πειρβολὰΞ), 
but commiserations (οἴκτου) besides, which also have their charm. .The 
repetition of λαβεῖν (after λαβόντας) seems intentional. [Others take μὴ 
with ἐκβάντας only,—‘ not to abandon fortune, etc., dt to take a different 
kind of pleasure,’ i.e. the pleasure of providing for their safety. This is 
less clear, and puts rather a strain upon the sense of #5ovas. | 

1. 910. τοῦδε, i.e. our deliverance (1. 9005). What follows is an illus- 
tration of the familiar proverb ‘ Heaven helps those who help themselves,’ 
which has its counterpart in most languages. Cp. Aesch. Prom. 738 
ὅταν σπεύδῃ Tis αὐτὸς, χὠ θεὸς συνάπτεται. 

1. 912. Iphigenia, with a woman’s pertinacity, insists on completing 
her information about the family. Hence the ye has its proper force, 
‘you shall αἴ least not prevent me,’ etc. 

λόγου, ‘my say,’ 1.6. ‘questioning’ (πυθέσθαι). Or ‘my resolve,’ of 

_knowing all that is to be known. 

1. 914. πάντα, etc., ‘all, i.e. ‘anything,’ that I can learn about her 
fate ‘is interesting to me.’ 

1. 915. τῷδε, i.e. Pylades here (pointing to him). In the next line 
Iphigenia calls him otros=7s¢e, ‘your friend,’ but in 1. 918 she as it 
were appropriates him by using the pronoun ὅδε again: 

1. 917. κλήζεται -- “15 well known as,’ etc. Cp. Phoen. το ἐγὼ δὲ παῖς 
μὲν κλήζομαι Μενοικέως. = 

1. 918. ὅδ᾽ ἐστί ye, ‘this then must be,’ etc. Strophius had married 
Anaxibia, a daughter of Atreus, but had no issue before Iphigenia left 
Greece. 

1, 919. capys=‘true,’ Cp. Soph. Oed. Col. 623 εἰ Φοῖβος σαφής. 

1. 920. ἔκτεινε. For the imperf. see note on ἐκαινόμην 1. 27. 

1. 924. τὰ δεινὰ, etc., ‘that dreadful deed’ you spoke of (J. 556). Cp. 
1. 320 n. ; 

1. 926. ἀνθ᾽ ὅτου, an adverbial conjunction, ‘the reason why.’ Hence 
it can follow a feminine subst. (αἰτία), with which it cannot agree in 
gender. 

1. 928. ἀποβλέπει, ‘looks to you’ for protection. Cp. Xen. Mem. 4. 


108 IPHIGENIA IN TAURIS, 


2. 30 ὦ Σώκρατες... πρός σε ἀποβλέπω. So Lat. respicere, as in Caesar 
B. Civ. 3. 5 ‘ad hunc summa imperii respiciebat.’ (Wecklein.) 

1, 930. οὔ που, ‘surely not.’ Cp. Hel. 600 οὔ που βαρβάρων συλᾶσθ᾽ 
ὕπο. 

For νοσοῦντας δόμους see on 1. 680. 

1. 931. Ἐρινύων, a trisyllable, as in 1. 970. Some write ‘Epwdv. It is 
the gen. of the author (subjective), ‘ panic inspired by the Furies.’ Cp. 
Aesch. Prom. 919 Ἥρας ἀλατείαις, ‘ wanderings inflicted by Hera.’ 

1. 932. ταῦτα, with μανεὶς -- ταύτην τὴν μανίαν. ‘Was this then the 
madness you were reported to have even here upon the shore ?’ (1. 284). 
καὶ ἐνθάδε, i.e. not only in Greece, but in this land also. 

1. 933. ὥφθημεν, etc., ‘yes, this is not the first time I have been thus 
visibly afflicted.’ 

1. 935. The persecution of Orestes by the Furies is compared to the 
driving of a horse with a rough bit, which makes its mouth bleed. For 
a similar metaphor cp. Virg. Aen. 6. 79, where Phoebus is said to control 
the Sibyl—ille fatigat Os rabidum, fera corda domans, fingitque pre- 
mendo.’ 

1. 936. ἐπόρθμευσας πόδα. Cp. πορθμεύων ἴχνος 1. 266. 

1. 939. αἵδε, as usual, refers to what follows, ‘this’ that am going to 
tell you. There is no occasion to make it refer back to the θέσφατα 
1. 937. (though even then it would rightly agree in gender with dpxai). 
The murder of his mother was ‘the starting-point of his troubles.’ 

1. 941. εἰς χεῖρας ἦλθες. By this expression Orestes wishes to have it 
understood that he acted under compulsion from Phoebus. 

petadpopats, etc. Cp. ll. 79, 80. 

1. 943. δὴ, ‘at last,’ Lat. demum. ἐξέπεμψε (if genuine) means ‘sent 
me abroad’ from my home. 

1. 944. δίκην παρασχεῖν, infin. of purpose, ‘to take my trial. The 
defendant is said παρέχειν δίκην, ‘to afford an (occasion of) action’ to 
the prosecutor, here represented by the Furies, 

ἀνωνύμοις, 1.6. whom men dare not name; hence they were styled 
Σεμναὶ or Evpevides. Cp. Ovest. 37 ὀνομάζειν γὰρ αἰδοῦμαι θεάς. Here 
the epithet ἀνωνύμοις must be purely conventional, since Orestes utters 
the name ᾿Ερινύες three times in the course of this speech. 

1. 945. ψῆφος, ‘tribunal,’ as in 1. 969, AZct. 1262. The story in the 
Elecira is as follows (1. 1528) :— 

ἔστιν δ᾽ “Apews τις ὄχθος, οὗ πρῶτον θεοὶ 
ἕζοντ᾽ ἐπὶ ψήφοισιν αἵματος πέρι, 
“Αλιρρόθιον ὅτ᾽ ἔκταν᾽ ὠμόφρων “Apys, 
πόντου Κρέοντος παῖδ᾽, iv’ εὐσεβεστάτη 
ψῆφος βεβαία τ᾽ ἐστὶν Ex ye τοῦ θεοῖς. 
In Aesch. Zum. 681, etc, Athene is said to have instituted the court 


NOTES. LINES 930-956. 109g 


of Areopagus for the trial of Orestes; but this reference to Ares and 
Halirrhothius points to a legend respecting a previous trial for murder 
on the same hill. The story is also told by Apollodorus 3. 14. 2. 

1. 946. ἐκ τοῦ δὴ, etc.=‘ for some alleged pollution,’ not here speci- 
fied. 

1. 947. ἐλθὼν, a om. Pendens, the construction being changed at οὐδεὶς 
ἐδέξατο. Cp. 1. 695 n. 

On what follows, Miiller, in his dissertation on Aesch. Zumenides, 
observes that a homicide was regarded by the Greeks in a twofold light ; 
on the one hand, with feelings of dread, inducing men to shun his society ; 
on the other hand, with respect and pity (αἰδὼς) as one that claimed 
protection and even hospitality. Here we see both feelings exemplified ; 
for while the ‘rigidly righteous’ excluded Orestes from their houses, 
others more compassionate admitted him under the same roof, but not to 
a common table. 

1. 949. μονοτράπεζα probably means that each person had a separate 
table, the object being to isolate the murderer, but in a less marked 
manner than if he alone had had a table all to himself. Cp. 1. 953. 
This would be an instance of the αἰδὼς mentioned above. 

1. 951. σιγῇ, etc., ‘by silence they contrived to bar me from con- 
versation’ -- ἐτεκτήναντο ὅπως ἀπρόσφθεγκτος εἴην. 

l. 952. δαιτὸς πώματός τε, probably the gen. of respect, αὐτῶν being 
governed by δίχα. 

l. 953. εἰς ἄγγος ἴδιον, etc., i.e. instead of having a common bowl 
(κρατὴρ) from which the wine was served into smaller goblets, each 

‘had a separate vessel (χοῦς), containing an equal measure, and in this 
fashion they ‘enjoyed themselves’ (εἶχον ἡδονήν). 

1. 956. κἀδόκουν, etc., ‘I pretended not to notice (their treatment of 

me), lamenting with deep groans that I was my mother’s murderer.’ 
- That is (as Badham rightly explains it) Orestes wished the Athenians to 
understand that his grief was caused, not by their discourtesy, but by 
his own guilty conscience. The seeming opposition between ἤλγουν 
σιγῇ and μέγα στενάζων is explained on the supposition that he made no 
direct remonstrance with them for their conduct, though by his inar- 
ticulate sighs and groans he contrived to attract their attention to his 
distressed state of mind. [Hermann’s explanation of οὐκ εἰδέναι, etc., 
*I pretended not to know that I was my mother’s murderer,’ cannot be 
right ; for how could Orestes be supposed by the Athenians to have 
forgotten the very cause of his exile and the crime he had come to 
expiate ?] 

(il. 958-960. I have bracketed these three lines as of doubtful 

genuineness. If Euripides wrote them, we must suppose that, in order 
to gratify his audience by a reference to the traditional origin of their 


110 IPHIGENIA IN TAURIS, 


Feast of the Xdes, he so far disregarded proprieties as to make Orestes 
speak of it as a time-honoured festival (κἄτι τὸν νόμον μένειν) within a 
few years at most after his visit to Athens. I offer the suggestion that 
the lines were afterwards inserted by some one who, aware of the origin 
ascribed to the festival, wished to state more precisely what the original 
spectators of the play would have known well enough by implication. 
At the same time there is no internal or documentary evidence of any 
interpolation. ᾿ ; 

1. 959. τελετὴν γενέσθαι ‘have been made the occasion of a festival,’ 
viz. the Xdes, held on the second day of the Anthesteria, when they 
drank out of separate goblets for a prize. See Dict. of Ant. s.v. 
Dionysia. Hence xofipes ἄγγος τιμᾶν (rather a strange expression) 
refers to the keeping of this festival, lit. ‘to honour the vessel holding 
a χοῦς measure:’ equal to about six pints. 

The Scholiast on Ar. Zguztes 95 says that Pandion (or, according to 
Athenaeus, Demophon) was king of Athens at this time, and prescribed 
this mode of drinking (xéa οἴνου ἑκάστῳ παρατεθῆναι). 

1. g60. Παλλάδος λεών. Cp. 1. 1014, also Hor. Od. 1.7. 5 ‘intactae 
Palladis urbem (arcem).’| 

1. 961. és δίκην τ΄. Elision at the end of alineis very rare. The only 
other instance quoted is from Soph. Oed. Col. 1163, where the a of 
μολόντ(αλ) is cut off before αἰτεῖν in the next line. 

ll. 961-965. ‘This sentence is doubly involved ; first, by the paren- 
thesis ἐγὼ μὲν... Ἐρινύων attached to the protasis ws... ἔστην, and 
secondly, by the azacoluthon in Φοῖβός μ᾽ ἔσωσε instead of ὑπὸ Φοίβου 
ἐσώθην. 

1. 962. θάτερον, etc. According to Pausanias, 1. 28, there were two 
stone blocks on opposite sides of the court of Areopagus ; one for the 
accuser, called λίθος ἀναιδείας (‘relentlessness’), the other for the 
accused, called λίθος ὕβρεως (‘ criminality ’). 

1. 963. πρέσβειρα an unusual and apparently stiltea form for πρεσβυ- 
τάτη, parodied by Aristophanes, Ach. 883 πρέσβειρα πεντήκοντα Κωπά- 
δων κορᾶν (speaking of a fine eel!). The nom, πρέσβειρα (sc. λαβοῦσα) 
should of course strictly be the gen. absolute (ταύτης Ἔριν os λαβούσης, 
etc.), but it is attracted into the same case as ἐγὼ, to which it runs 
parallel. 

1. 964. εἰπὼν ἀκούσας te, an instance of ὕστερον πρότερον, ‘having 
heard the charge and answered in my defence.’ Others refer εἰπὼν, etc. 
to Phoebus, avoiding the azacoluthon (1.961 n.); but Phoebus is referred 
to here solely in his character as a wetwess, though in the A’schylean 
trial he appears also as advocate (καὶ μαρτυρήσων ἦλθον... καὶ ξυνδι- 
nowy). See the trial scene from the Zzmenzdes, at the end of the volume. 

1. 966. Pallas, as president (ἡγεμὼν) of the trial, counts the votes, and 


NOTES. LINES 959-987. Ill 


finding them equal, declares that Orestes 15 acquitted (νικᾷ δ᾽ ’Opéorns, 
κἂν ἰσόψηφος κριθῇ Aum. 711). Hence was established the rule that 
equality of votes should carry acquittal, and this principle, arising out 
of the decision of the goddess in this trial, was called ψῆφος ᾿Αθηνᾶς, 
calculus Minervae. 

ὠλένῃ is more descriptive than χειρί would have been. Cp. ‘z/nzs 
tollere’ Ovid, JZ’. 9. 652. 

1. 967. πειρατήρια, like Lat. perzculum = ‘trial,’ dependent on νικῶν, 
‘I came off victorious in the trial for murder.’ 

1. 969. ὡρίσαντο, ‘determined,’ 1. 6. fixed on this spot for their habita- 
tion. For ψῆφον cp. 1. 945 n. The temple of the Eumenides was a 
subterranean passage at the foot of the Hill of Ares, approached by a long 
chasm, with a spring of water at the botton. Cp. Ailectra 1270 :— 

δειναὶ μὲν οὖν θεαὶ τῷδ᾽ ἄχει πεπληγμέναι 

πάγον παρ᾽ αὐτὸν χάσμα δύσονται χθονὸς, 

σεμνὸν βρότοισιν εὐσεβὲς χρηστήριον. 
This union of the worship of the Eumenides with the Court of Areopa- 
gus added a peculiar religious sanction to its proceedings. 

1. 970. For the scanning of ᾿Ερινύων see on 1. 931. 

νόμῳ, ‘the ordinance’ of Athene mentioned in 1. 967, which was 
henceforth to become a precedent. In the Humenzdes all the Furies are 
pacified by the promise of a temple; here the dissent of some of them is 
necessary, in order to provide for the persecution of Orestes, on which 
the plot hinges. (Kochly.) 

1. 971. ἀϊδρύτοισιν, ‘restless,’ (Paley.) For ἠλάστρουν cp. 1. 934. 

- 1.972. Cp. Aesch. Choeph. 1025 μεσόμφαλόν θ᾽ ἵδρυμα, Λοξίου πέδον. 

ll. 973, etc. Schone cites Hdt. 7.140 for a similar attempt to force the 
oracle, made by some Athenian envoys, who threaten to remain at the 
shrine until they get a favourable response: οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, 
GAN αὐτοῦ τῇδε μενέομεν, ἔστ᾽ av καὶ τελευτήσωμεν. 

1. 974. αὐτοῦ, ‘on the spot,’ as in the above citation. 

l. 975. σώσει, the direct mood, according to the usual Greek idiom, 
instead of the optative. 

1. 977. διοπετές, Cp. 1. 88 n., also οὐράνιον 1. 986. 

1, 983. κασίγνητον κάρα. Cp. Soph. “42:2. 1 αὐτάδελφον Ἰσμήνης κάρα. 

1. 984. Observe the force of ἐκ in ἔκσωσον, ‘ get me safely away.’ 

1. 987. ἐπέζεσε, usually with a dative, but as indicating hostile motion 
it may well take an accusative, especially when combined with a transitive 
verb (ἄγει) governing the same word. 

ll. 989-1088. IPHIGENIA. ‘ Zhis only I desire, to save thee and our 
house. But 7 fear the king’s wrath and Artemis, if the image be removed. 
Yet will I not shrink, but die, tf need be, to secure thy safe return? 
ORESTES. ‘ Zhou shalt not die for me; our lot ἐξ one. But 7 hope for 


112 IPHIGENIA IN TAURIS, 


success. Artemis surely will not be wroth, else Phoebus had not sent 7716 
hither” ἸΡΗ. ‘How shall we gain our object?’ Or. “ Can the tyrant 
be slain?’ IPH. ‘ Nay, that were impiety.” Or. ‘ Hide me then inside 
the temple.’ Ipu. “᾽ 71: too strictly guarded—but 7 have a plan.’ OR. 
© What ts it ?? ἸΡΗ. “7 will say tt ts not lawful to sacrifice thee, a shed- 
der of blood, till thou hast been purified in the sea?’ OR. ‘ But how get 
the image from the temple?’ IPH. ‘ That too must be cleansed, as touched 
by thy hand.” OR. ‘Where shall these rites be done?’ IPH. ‘At the 
creek, where thy ship lies anchored. Pylades too, as partaker of thy crime, 
must go along with thee. Or. ‘ Wilt thou tell the king?’ eu. “ 7 will 
persuade him that all is right ; see thou to the rest. (To the Chorus.) 
“ Friends, 7 implore you keep our secret and aid us to escape. In you lies 
our hope; desert not our cause ; else indeed we are undone!’ CHORUS. 
‘ Fear not ; we will do thy bidding.” In. ‘ My blessing upon you! But 
now retire within, for the king will be here anon—O goddess, once my 
preserver, save now me and mine, and depart with us to a land more 
blest I? 

1. 989. ἔχω, taken in connexion with πρίν σε ἐλθεῖν, =jamdudum habeo, 
‘T have long felt a desire.’ 

1. ggo. εἰσιδεῖν, after πρόθυμον ἔχω, which = βούλομαι, ‘to see you 
(there).’ [Hermann is mistaken in constructing it with πρὶν, as if parallel 
to éAdey. | 

1. 992. κτανόντι, aor. denoting the act completed in the intention of 
the doer. Iphigenia was as good as dead guoad patrem. Cp. Soph. 
Atas 1126 δίκαια γὰρ τόνδ᾽ εὐτυχεῖν κτείναντά με; 1.6. ‘when he has 
done his best to kill me.’ 

1. 994. To remove an apparent difficulty as to the connexion (indicated 
by γὰρ) between this and the preceding lines, some editors have trans- 
posed ll. 999-1003 to follow 993, while Wecklein thinks some lines have 
been lost between ll. 993 and 994. (See also Crit. Appendix.) The 
connexion is however a real one. Iphigenia (ll. 991, etc.) has two 
objects in view, the latter of which is really involved in the former. 
These are (1) to deliver Orestes, (2) to restore the family fortunes ; where- 
fore she adds for thus (by saving your life) I shall avoid the guilt of a 
brother’s murder, and moreover (δὲ not re) by your means save our 
house. The γὰρ in fact introduces the cawsa cognoscendt, i.e. ‘you may 
be sure I do desire it, because by saving you I shall effect the other object 
as well.’ . [Those whom this explanation does not satisfy may perhaps 
adopt Wecklein’s suggestion, filling up the supposed /acuna somewhat 
as follows: ‘I wish to save you, therefore I will help you to steal the 
image, for by this means,’ εἴς. 

1. 995. The change from the plural ἀπαλλάξαιμεν to the sing. σώσαιμι 
is to be noted, especially when (as Mr. England points out) the two 


NOTES. LINES 989-1012. 114 


verbs ate connected by a common ἄν. But such a connexion is hardly 
closer than that for instance in l. 578, where a singular participle stands 
in apposition with a plural verb, the subject being really one individual. 

The δὲ after τὴν θεὸν refers back to the μὲν in 1. 989. 

ὅπως λάθω nearly = μὴ οὐ λάθω, but since δέδοικα implies anxiety about 
impending difficulties, ὅπως is used, as alter ἀπορῶ and the like, = ‘Iam 
anxious as fo how I may, etc. Cp. Heracl. 248 μὴ τρέσῃς ὅπως σέ τις 

. ἀποσπάσῃ (αἰ. ἀποσπάσει) Bia, Hipp. 518 δέδοιχ᾽ ὅπως μοι μὴ λίαν 
φανῇς (al. φανεῖ) σοφή. 

In 1. t012 Orestes reassures his sister on this point, and in 1. 1400 
Iphigenia prays the goddess to forgive her for removing the image. 

1. g96. τύραννον. probably after λάθω, not after δέδοικα, as this would 
involve an awkward change of construction. It also suits the context 
better, since the moment of danger to Iphigenia would be zw/ez the king 
found the image gone. 

1. 997. κρηπῖδας, ‘ pedestal.’ ἀγάλματος is perhaps best taken after κενάς. 

1. 998. πῶς δ᾽ οὐ, ctc., =‘ how ¢hex can I escape death ?’ 

τίς δ᾽ ἔνεστί μοι λόγος; ‘what excuse can 1 offer?’ Cp. Dem. zz Meid. 
§ 41 οὐκ ἔνεσται αὐτῷ λόγος οὐδὲ εἷς (Pflugk). 

1. 999. ἀλλ᾽ εἰ μὲν, etc., ‘if this combined object can be effected at 
once,’ viz. the carrying away of the image and my deliverance. The 
protasis εἰ μὲν, etc. is continued ἴῃ ἄγαλμά 7’ οἴσεις... ἄξεις, the apodosis 
is stated in γίγνεται. 

1. 1002. τούτου, etc., τοῦ ἀγάλματος, i.e. ‘if I fail to accompany the 
image (in your ship) I shall perish’ for losing it. [Schone says τούτου 
= Tov ἄγεσθαι, ‘if I fail in escaping, but this forces the natural sense of 
χωρισθεῖσα, which merely denotes separation from the object of their 
voyage, namely to get the statue. ] 

1. 1004. φεύγω, sc. θάνατον, from the following equivalent clause, ‘I 
shrink not from death itself, if only I shall have secured your safety.’ 

1, 1005. οὐ γὰρ ἀλλὰ =‘ for certainly,’ lit. ‘it cannot be but (otherwise 
than) that,’ etc. Cp. Ar. Ran. 498 οὐ γὰρ ἀλλὰ πειστέον =‘I must surely 
obey,’ as one instance among many. 

1. 1006. moPewos, ‘regretted.’ Cp. Phoen. 320 ποθεινὸς φίλοις, ποθεινὸς 
Θήβαις. 

1. 1008. There is no special force in ἐς second part of the poetical 
compound κοινόφρων, ( -- κοινῇ). Cp. Jon 577 στεῖχε κοινόφρων πατρί. 

(ll. to10, to11. These lines are probably spurious. (See Crit. Αρρεη-᾿ 
dix.)] 

Ἰ. 1012. τόδε, i.e. the act of carrying off the image. This is in answer 
to Iphigenia’s scruples expressed in 1. 995 (where see note). Orestes 
now begins to see that his vituperation of Apollo’s oracle (ll. 77, 711) 
is unwarranted. 


14 IPHIGENIA IN TAURIS, 


11. ror4, 1015. The lost passage between these lines must have run 
somewhat as follows—‘I believe the gods are on our side, since they 
have permitted me to reach the end of my wanderings, καὶ σὸν πρόσωπον 
εἰσιδεῖν. 

1. 1018. τῇδε γὰρ νοσεῖ, etc., ‘for here (i.e. in getting away the image) 
is the difficulty as regards our return.’ Νοσεῖν (see 1. 536 n.) =/adorare in 
its metaphorical sense. So κάμνειν in [ph. Aul. 966 ἐν τῷδ᾽ ἔκαμνε νόστος. 

1, Io1g. ἥδε βούλευσις πάρα -- τόδε ἡμῖν βουλευτέον ἐστί. 

1. 1021. ξενοφονεῖν, ‘to murder one’s host.’ Iphigenia refers especially 
to herself, as bound to Thoas by ties of hospitality. So in 1. 1023 she 
uses the singular δυναίμην, considering herself as a partner in the sug- 
gested crime. 

1. 1023. For the aor. ἤνεσα see on ll. 550, 862. 

1. 1025. ὡς δὴ, with λαβόντες, ‘do you mean that we should effect 
our escape under cover of darkness ?’ Orestes replies in effect— Yes, 
for I am to act a thief’s part, and do not pretend otherwise.’ 

σκότος, usually masc. in tragedy, but here neuter. Cp. Xen. Cyr. 1. 
6. 40 ἐν σκότει, Anab. 2. 5. 7 εἰς ποῖον σκότος. 

1. 1027. ἱεροῦ, probably with φύλακες, though it may be taken after 
ἔνδον. See various readings. 

1. 1031. tats σαῖς ἀνίαις, ‘ thy troubles,’ in allusion to the murder of 
his mother, put euphemistically expressed. 

1. 1032. γὰρ = ‘why certainly,’ with some such ellipse as ‘no 
wonder you can make profit even of my troubles /ov,’ etc. 

1. 1034. εἰ κερδανεῖς. Cp. He/, 1051, where Menelaus replies to the 
suggestion that he should feign to be dead, εἰ δὲ κερδανῶ λέγων, ἕτοιμός 
εἰμι. 

1. 1036. ἔχουσα, in implied apposition to the subject of λέξομεν 
(1. 579 n.), ‘ what reason have you (to offer) ? 

τὸ ὅσιον, ‘ only what is pure,’ i.e. ‘not till thou art purified will I 
sacrifice thee.’ 

1, 1037. δώσω, sc. ws from 1. 1035, ‘I shall say that,’ etc. 

1. 1040. ἔτι, etc., ‘stz/7 the image remains,’ i.e. ‘you have not yet 
told me how we are to remove it.’ 

ἐφ᾽ ᾧ, dat. of purpose, ‘ which was our object in sailing hither.’ 

1, 1041. νίψαι, dependent on (ὡς) βουλήσομαι (1. 1039). 

σοῦ θιγόντος ds, ‘under pretext of your having touched (contaminated) 
it. (Mepis: 

1. 1042. ποῖ, because of implied sense of motion in viva: (going to the 
shore). We should translate it ‘where?? Cp. Herc. Fur. 74 ποῖ πατὴρ 
ἄπεστι γῆς; 

εἶπας, ‘do you mean,’ etc., another instance of the ‘momentary’ 
aorist; cp. ll. 862, 1023 n. 


NOTES. LINES 1014-1058. 115 


ἔκβολον, probably, as the context indicates, with πόντου (purposely 
repeated from 1. 1039), ‘arm’ or ‘inlet of the sea projecting (ἐκβάλλων) 
inland’ (Lat. aestwarium), or, according to Wecklein =‘ breakers ;’ cp, 
ἐκπίπτει κλύδων 1.1156. In either case vérepov will be an ornamental 
epithet ; cp. ‘madida palude’ Ov. Art. Am. 1. 554 (Schone). Others 
render it ‘the spray-sprinkled promontory, that juts into the sea,’ but 
this involves a less natural construction of πόντου. 

Orestes is thinking of the creek close to the temple walls (1. 1196), 
which would be too public for their purpose. But Iphigenia reassures 
him by saying that she means a spot further off and more retired, close to 
his own ship. 

1. 1043. Cp. ll. 107, 108. χαλινοῖς are ‘mooring cables,’ also called 
χαλινωτήρια Hee. 539. 

i. 1046. ἡμῖν, the daz. ethicus, ‘this of ours.’ . 

φόνου, ‘ deed of blood,’ (1. 1033), in which Pylades is to be supposed 
to have taken part. [Iphigenia’s answer (cp. also ll. 1171, 1173) makes 
it probable that the reading φόνου is correct, but several alterations 
have been proposed, for which see Crit. Appendix. ] 

1. 1047. λέξεται, the fut. mid. used passively, as in Asc, 322 ἀλλ᾽ 
αὖθις ἐν τοῖς μηκέτ᾽ οὖσι λέξομαι (where see note.) 

Join χεροῖν with μίασμα, and ταὐτὸν with σοὶ, ‘the same with (as) 
yourself’ Cp. Adc. 365 ἐν ταῖσιν αὐταῖς yap μ᾽ ἐπισκήψω κέδροις σοι 
τούσδε θεῖναι. 

ἔχων, for the more usual infin., lit. ‘shall be spoken of as having.’ 
This is an extension of the rule of the participle after verbs of per- 
ception to verbs of simple declaration. The same construction is 
sometimes found with ἀγγέλλειν, ἐπιδεικνύναι, etc. 

1. 1050. kat priv... ye, ‘well, at any rate’ (e¢ camen), i.e. in case 
of any difficulty there is the ship to fall back upon. 

For πίτυλος cp. 1. 307 n. νεὼς πίτυλος εὐήρης describes the ship 
with its oars in position ready to strike the water. Cp. ll. 1345, etc. 

1. 1051. τἄλλα refers to getting on board and sailing away. This 
must be Orestes’ task, Iphigenia having done her part as soon as she 
has got the image down to the shore. 

1, 1052. τάσδε, i.e the attendant maidens who form the Chorus. 

1. 1054. εἰς οἶκτον, ‘for exciting sympathy.’ Cp. Soph. Azas 510 κάρτα 
τοι φιλοίκτιστον γυνὴ, though there the sense is rather ‘ prone to lamen- 
tation,’ here ‘to move pity’ in others. Similarly Herc. Fur. 536 τὸ 
θῆλυ yap πῶς μᾶλλον οἰκτρὸν ἀρσένων. 

1. 1055. τὰ δ᾽ ἄλλα, according to Paley, is adverbial, ‘as for the rest,’ 
Lat. ceterum. This line, if genuine, is a somewhat nervous expression 
of belief that everything will turn out well, =‘i only hope that,’ etc. 

1, 1058. Since τἀμά ἐστιν = ἐγώ εἰμι, the infin. στερηθῆναι, follows 

12 


116 IPHIGENIA IN TAURIS. 


naturally. Wecklein cites Plat. Protag. p. 313 A ἐν ᾧ πάντ᾽ ἐστὶ τὰ σὰ ἢ 
εὖ i) κακῶς πράττειν, where τὰ σὰ practically =ov, 

1. 1059. ἀδελφῆΞ, 1. ὁ. Electra (1. 562), συγγόνου, of course, being 
Orestes. 

1. 1060. τάδ᾽ ἀρχέτω -- ἥδ᾽ ἀρχὴ ἔστω. 

1. 1061. Cp. Hel. 329 γυναῖκα μὲν δὴ συμπονεῖν γυναικὶ χρή. 

1. 1062. σώζειν -- ἑαεέ7γ4, as in Aesch. Prom. V. 532 τόνδε (Χόγον) 
σώζων, ‘keeping this secret.’ Cp. Soph. Oecd. Col. 1530 αὐτὸς ἀεὶ σῶζε. 

1. 1064. For ὅτῳ -- εἴ τινι cp. 1. 606n. The omission of ἂν with the 
subj. (παρῇ) is common in Homer, tolerably so in tragedy, but rare in 
Attic prose. See note on Al. 79 ὅτου τόδ᾽ ἔγχος κρατὸς ἁγνίσῃ τρίχα. 

With πίστη cp. Virg. Aen. 3. 112 ‘fda silentia sacris.’ 

1. 1066. For the gen. γῆς -- εἰς γῆν cp. Cyclops 108 πορθμὸν πατρῴας 
χθονὸς, Hom. Od. 5. 344 νόστου γαίης ιΦαιήκων. The alternative νόστος 
ἢ θαν εἴν is in apposition to τύχη, ‘the chance either of return or of death.’ 

1, 1067. ov, to the leader of the Chorus. Next four others are 
addressed in turn (σὲ καὶ σὲ, etc.), who were probably the leaders of 
each rank (ζύγονν) or division (Hermann). 

1. 1072. φησὶν -- ατί, ‘ assents,’ the same as αἰνουσῶν in next line. 

1. 1073. αἰνουσῶν, sc. ὑμῶν, -- εἰ μὴ aivetre. 

1, 1076, ἐκ γ᾽ ἐμοῦ. For é« instead of ὑπὸ, denoting the agent, cp. ἐκ 
γυναικὸς σφαγεὶς 1. 552 n. 

σοι, dat. ethicus (cp. 1. 1046) =‘ as you desire.’ 

1. 1078. ὄναισθε -- “ bless you!’ Cp. /ph. Aul. 1359 ὄναιο τῶν φρενῶν. 
Hence the Homeric ὀνήμενος, ‘blest,’ the opposite of ὀλόμενος ‘ac- 
cursed (//. 1. 2). 

1. 1079. σὸν καὶ σὸν, to Orestes and Pylades, who, at Iphigenia’s 
bidding, enter the temple. 

ll. 1082, etc. Cp. the somewhat similar address of Helen to Hera in 
Hel. 1093, etc. 

For Αὐλίδος πτυχὰς see 1. 9 n. 

1. 1083. πατροκτόνου xepos, ‘a father’s murdering hand.’ 

1. 1085. βροτοῖσι, ‘in men’s eyes’ (England). Cp. τοῖσιν εἰδόσι 1. 575, 
τοῖς ἐκεῖ 1. 771. 

1. 1088. The epithet εὐδαίμονα not only forms a contrast with the ‘un- 
blest’ land of Tauri, but was a favourite designation of Athens, as a 
place renowned for superior piety and culture. Cp. Hdt. 8. 111 ᾿Αθῆναι 
μεγάλαι τε Kal εὐδαίμονες, Soph. Oed. Col, 282 τὰς εὐδαίμονας... ᾿Αθήνας, 
also 1. 1483. 

IPHIGENIA disappears within the temple. 

11. 1089-1151. CHORUS. “ὁ thou that mournest by the sea, Alcyon, 
bird of woe, to thy strain I tune my sorrows, of home joys bereft. There 
dwells Artemis the blest, by the Delian palm, the bay-tree and the olive, 


NOTES. LINES 1059-1102. 117 


and by the circling mere where swans make melody. What grief was 
mine, what tears, when torn from home by strangers I came to this land, 
to serve the maiden who ministers at these gory altars! Hard ts their 
lot on whom: after prosperous days misfortune falls. Soon thou, mistress 
mine, shalt speed on thy homeward voyage. with Pan and Phoebus for thy 
escort, and the spreading sails well filled shall urge thee on ; while Lam 
left here forlorn. O that as a bird I too might wing ee DEON my 
airy way, where erst amid the festal throng I whirled in the dance, with 
graceful rivalry of charms, gay raiment, aad flowing hair !? 

1, 1089. The bird called Alcyon (wrongly written Halcyon, and 
generally identified with the kingfisher) is described by Pliny, 1. Hes¢. 
10. 32. 47. For the legend of Alcyone and her husband Ceyx (πόσιν 
l. 1093) see Classical Dict. and Ovid, Jet. 11. 270. 

l. Log. οἶτον, in apposition with ἔλεγον, which is the cognate accus. 
with ἀείδεις, =‘ bewailest thy sad fate.” Cp. Aesch. Agam. 1162 ὑμνοῦσι 
δ᾽ ὕμνον... ἄταν, also (for οἶτον in connexion with this legend) Hom. 
Ll. 9. 563 μήτηρ δ᾽ ἀλκύονος πολυπένθεος οἷτον ἔχουσα. 

l. 1092. ξυνετοῖσι, i.e. to those who (like thee) are schooled in adver- 
sity,’ or, as some take it, ‘to those who know the legend well.’ Thus 
in Aesch. Suppl. 62 (πενθεῖ νέοκτον οἶτον, etc.,) the mourning maidens 
compare their lament to that of the nightingale, which those who are 
skilled in bird-lore will understand. 

l. 1093. ὅτι, ‘seeing that,’ in explanation of the epithet edguveror. 
(See preceding note.) 

l. 1094. σοι παραβάλλομαι θρήνους, ‘match my lament with thine.’ 
‘for=Tols σοῖς θρήνοις. 

l. 1095. ἄπτερος ὄρνις --΄ ἃ human songstress’ (Paley), a bird of woe 
like thee, only ‘wingless.’ Wecklein compares Aesch. Agam. 1258, 
where Clytaemnestra is called δίπους λέαινα, i.e. a lioness in human 
shape. 

1. 1096. ayépous, the festive throngs, which were the joy of Greek 
life. Cp. ll. 1143, etc. 

l. 1097. ὀλβίαν, ‘blest,’ in contrast with the Tauric Artemis and her 
sanguinary rites. 

ll. togg-1101. Cp. Hec. 458 (in reference to Delos) ἔνθα πρωτόγονός 
τε φοῖνιξ | δάφνα θ᾽ ἱεροὺς ἄνεσχε | πτόρθους Λατοῖ φίλᾳ | ὠδῖνος ἄγαλμα 
δίας ; also 7071 920 δάφνας ἔρνεα φοίνικα παρ᾽ dBpoxdpay, in allusion to the 
palm and bay-tree which sprang up at the command of Zeus to shade 
Leto during her travail. To these Euripides adds the Athenian olive, 
called γενέθλιον ἔρνος ἐλαίας by Callimachus, Hymn. Del. 262. Cp. 
Catull. 34. 5. 

1. 1102. Λατοῦς ὠδῖνι, ‘to Leto in her pains.’ The goddess is said to , 
have supported herself by the branches of this tree; cp. Theognis l. 5— 


118 IPHIGENIA IN TAURIS. 


Φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητὼ, 
φοίνικος ῥαδινῇς χερσὶν ἐφαψαμένη, 
ἀθανάτων κάλλιστον, ἐπὶ τροχοειδέϊ λίμνῃ, εἴς. 
This circular lake on Mount Cynthus is mentioned by Herodotus, 2. 170, 
with the same epithet τροχοειδής. 

1. 1104. κύκλιον, after εἱλίσσουσαν," rolling its waters round and round,’ 
the lake having no visible outlet. 

κύκνος peA@dos. The swans of Delos were said to have sung at the 
birth of Apollo and Artemis. Cp. Callim. Hymn. Del. 49 κύκνοι ἐπ’ 
ὠδίνεσσιν decay. In the /oz 1.167 the young priest of Apollo bids the 
swan that approaches the Delphic shrine λίμνας ἐπίβα τῆς Δηλιάδος, add- 
ing αἱμάξεις, εἰ μὴ πείσει, τὰς καλλιφθόγγους ὠδάς. 

1. 1110. ἐρετμοῖσι καὶ λόγχαις, instrumental dative=‘ borne off by 
oar and lance,’ since ἔβαν -- ἐφερόμην. Cp.1. 1133. 

1. 1111. ζαχρύσου, 1.6. ‘for a large sum.’ The ζα- is intensive (as in 
ζά-θεος, Ca-pevijs), the same as δα- in δαφοινὸς, etc., and probably =&a, 
ie. ‘through.’ Cp. Alc. 498 ζαχρύσου πέλτης. 

]. 1112. νόστον βάρβαρον, ‘journey to a strange land.’ This is the 
primitive sense of νόστος, voorety (from véopar), though ‘return home” 
is the more usual meaning. Cp. He/. 428 νοστῶ, ‘I am come,’ Soph. 
Phil. 43 ἐπὶ φορβῆς νόστον, ‘ travelling in quest of food.’ 

1. 1113. ἐλαφοκτόνου, a regular epithet of Artemis as venatrix. See 
note on Δίκτυννα 1. 127. 

1. 1115. λατρεύω with the accus. instead of dative is rare. Cp. Z/ect. 
130 Tia πόλιν Aarpeveis ; 

1. 1116. ἙἙλληνοθύτας, a characteristic epithet of the altars of the 
Taurian goddess (Il. 39, 72). 

11. 1118-1120. With Badham’s correction ta πάλαι for μεταβάλλει, 
the meaning is clear and the sentiment common enough,—viz. that a 
sudden change from prosperity to adversity is worse than the state of one 
who has been unfortunate all his life long (σύντροφος δυσδαιμονίᾳ). Cp. 
Hel. 418— 

ὅταν δ᾽ ἀνὴρ 
πράξῃ κακῶς ὑψηλὸς, εἰς ἀηθίαν 
πίπτει κακίω τοῦ πάλαι δυσδαίμονος. 
also Herc. Fur, 1291— 
κεκλημένῳ δὲ φωτὶ μακαρίῳ ποτε 
ai μεταβολαὶ λυπηρὸν, etc. 
and Zvoades 634— 
ὁ δ᾽ εὐτυχήσας és τὸ δυστυχὲς πεσὼν 
ψυχὴν ἀλᾶται τῆς πάροιθ᾽ εὐπραξίας. 

1.1121. εὐτυχίας, the acc. pl., ‘after’ being the required sense of μετὰ 

here. 


NOTES, LINES 1104-1137. 119 


1. 1123. πότνια, ‘ mistress,’ addressed to Iphigenia, not (as some take 
it) to Artemis. 

1. 1126, κάλαμος, the syrinx or Pandean pipe, made of seven reeds 
fastened with wax. Cp. Theocr. /d. 13. 4 κηροδέτῳ πνεύματι μελπόμενος, 
Virg. Κεἰ. 2. 32 ‘Pan primus calamos cera conjungere plures Instituit.’ 
Here Pan himself is supposed to act as piper (κελευστὴς) to the rowers, 
while Apollo directs their course. 

1. 1129. ἑπτατόνου = ἑπταχόρδου, the strings being tuned at intervals 
of a tone or a semitone. Originally the lyre had only four strings; three 
are said to have been added by Terpander about 650 B.c. Cp. Al. 447 
καθ᾽ ἑπτάτονον τ᾽ ὀρείαν χέλυν, etc. 

1, 1130. πέμψει, “ conduct,’ deducet, a good correction for ἄξει, which 
has occurred just above (1. 1124), and is properly said of the ship rather 
than of the conductor. 

λιπαρὰν, another favourite epithet of Athens (1. 1018 n.), ‘the bright 
and glorious. Cp. Ack. 452, also Ar. Zg. 1329 ὦ ταὶ λιπαραὶ καὶ 
ἰοστέφανοι καὶ ἀριζήλωτοι ᾿Αθῆναι. But in Ach. 640 Aristophanes 
rallies his countrymen on their fondness for this epithet, which he says is 
better suited to oily sardines! (ἀφύων τιμὴν περιάψαΞ). 

1. 1133. ῥοθίοις mAarats ‘(sped by) oar-blades that stir the foam.’ 
ῥοθίοις, an adj. as in 1, 407, where see note. For the dat. of instru- 
ment after βήσει cp. 1. 1110 n. 

ll. 1134-6. (According to Paley’s later explanation), ‘while to the 
breeze the sheets (πόδες) swell out the sails against the forestays (ἐπὶ 
mpotévas) over the bows (στόλον) prow-wards, as the ship speeds on 
her way. That is to say, the sails bulge out so as to touch the πρότονοι, 
which were ropes fastened from the masthead to the bows of the ship. 
The στόλος was a projection from the prow, usually terminating in a 
figure-head ; here it stands generally for the ‘ bows.’ πόδες were ropes 
attached to the lower ends of the sail, and fastened on each side aft. 
The whole is a description of a ship in full sail before a fair wind. 
{Others take πρότονοι to mean ‘halyards,’ by which the sail itself is 
regulated, in which case the best reading is Hermann’s toma πρότονοι 

εν πόδας τε (MSS. πόδα) or Mr. England’s πόδες τε. This sense of 
πρότονοι is maintained on the strength of a passage in Hecuba 114 λαίφη 
προτόνοις διερειδόμενα, which is commonly rendered ‘ sails supported by 
the halyards.’ There however, as in the present passage (with the text- 
reading ἐπὶ mporévos), the right translation may be ‘ pressing against the 
forestays.’ The only other instance of πρότονος in tragedy seems to be 
Aesch. Ag, 870, where it is termed σωτὴρ ναὸς, and can only mean ‘ fores 
stay.’] 

1, 1127. The maidens of the Chorus desire to wing their way through 
the upper air, along the sun’s ‘ bright course,’ which is called ἱππόδρομον 


120 IPHIGENIA IN TAURIS. 


by a common metaphor from the chariot races. Cp. 1. 192 m., and 
Soph. Azas 845 σὺ δ᾽, ὦ τὸν αἰπὺν οὐρανὸν διφρηλατῶν, Ἥλιε, etc. 

1. £138. εὐάλιον πῦρ --ἡλίου λαμπρὸν πῦρ, the second part of the 
compound being equivalent to a noun in the genitive case. Cp. δόξα 
εὐάγγελος Med, 1010, and sce note on |. 12. 

1. 1141. Gpots, Doric for ἡμετέροις, but used in tragedy for ἐμοῖς, as 
ἡμεῖς for ἔγώ. Cp. σύγγονον ἀμὸν 1. 149. ἀμὸν βίον (=épov) Alc. 396. 

1, 1142. λήξαιμι θοάζουσα. i.e. ‘stay my flight,’ come to a pause and 
fold my wings there. . 

1, 1143. χοροῖς, a local dative,=éy χοροῖς, but the preposition may 
be omitted. Cp. στᾶσα χοροῖς Εἰ εί. 178. 

ὅθι with ἐσκίαζον, the participles εἱλίσσουσα, etc. intervening. [If we 
adopt Hermann’s reading ἁβρόπλουτον ὅτ᾽ εἰς ἔριν in 1. 1148, ἱστάμην 
must be supplied here from σταίην,] 

1. 1144. πάρεδρος, ‘a bridesmaid,’ dancing and singing at the marriage 
feast. See the opening lines of Theocr. /d. 18, the Apithalamium 
of Helen. 

1. 1145. φίλας (according to the text-reading) must go with ἁμίλλας, 
‘in friendly rivalry of charms with bands of my fellows. Cp. Psalm 
45.15 (P. B. version.) περὶ is separated by ¢meszs from εἱλίσσουδα. 

1, 1148. ἁβροπλούτοιο χλιδᾶς =‘ rich and graceful ornament.’ The 
compound adj. is formed somewhat in the same way as εὐάλιον above. 
See note on |. 1138. The expression (if χλιδᾶς is correct) may, as 
Wecklein suggests, have been borrowed from Aesch. Prom, V. 466 
ἄγαλμα THs ὑπερπλούτου χλιδῆς. 

1. 1149. φάρεα καὶ πλοκάμους, etc. The ‘gorgeous veil and the 
clustering curls, which half conceal and half reveal the charms of the 
face beneath, complete the picture. In similar language Antigone 
(Phoentssae 1486) recalls with longing desire the festivities of former 
days, οὐ προκαλυπτομένα βοτρυώδεος ἁβρὰ παρηίδος (φέρομαι)... κρά- 
δεμνα δίκονσα κόμας ἀπ᾽ ἐμᾶς, στολίδα κροκόεσσαν ἀνεῖσα χλιδᾶς. 

1. 1151. With éoxtafov γένυας must be supplied from γένυσιν, the 
curls being said to shade the cheeks; unless we adopt the reading 
γένυν ἐπεσκίαζον or συνεσκίαζον (with πόδες τε or πόδας τε in strophe, 
1.1135). Cp. Bacch. 445 πλόκαμος... γένυν παρ᾽ αὐτὴν. κεχυμένος. 

Enter THOAS, meeting Iphigenia as she leaves the temple with the 
image in her hands 

11. 1153-1233. THoAs. ‘ /s the sacrifice done? (to Iphigenia.) Ha ! 
why removest thou the image? what is the matter? pew. “ The victims 
are unclean, TH. ‘How knowest thou this? IPH. * Because the tmage 
turned away tts face and closed its eyes” ΤῊ. ‘ What have the strangers 
done? IPH. ‘.d dreadful deed, the murder of their mother ; this they 
told me? TH.‘ What shall we do? Irn ‘ First they must be purified 





NOTES, LINES 1138-1170. 121 


in the sea, and the image too” TH. ‘ Take them where thou wilt. 7 
praise thy piety? eu. ‘ Let the men be bound and their faces be verled ; 
bid everyone remain indoor’, lest the sight defile them, and stay thou 
here? Tu. ‘What to do? ἸἸΡΗ. ‘ 70 purify the temple while I am 
away ; and whatever may befal, marvel not! TH. ‘L will do thy hid- 
ding, and may heaven prosper thy work. 

THoas retires towards the temple, whence issue ORESTES aes 
PYLADES in chains, with a tiain of attendants. 

ΤΡΗ. ‘ Here come the strangers forth, with all things needful for our 
holy rites. Let no one approach the shrine. Virgin uae ghter of Leus, 
aid thou my enterprise, as best thou knowest !’ 

Exit IPHIGENIA, walking in the rear of the procession. 

1. 1153. πυλωρὸς, ‘ warden,’ the same as κλῃδοῦχος 1. 131. 

1.1154. κατήρξατο. See note on κατάρχομαι 1. 40. 

1. 1155. σῶμα, acc. of respect. 

λάμπονται vividly describes the effect of intense heat from the fire 
fed by oil, in which the bodies of victims were consumed (Il. 623, 626). 
For the passive λάμπονται cp. ἐλάμπετο Med. 1194, from the tiansitive 
λάμπειν ‘to light up,’ as in He/. 1131 δόλιον ἀστέρα λάμψας. 

1. 1157. ἀκινήτων, Lat. 202 movenda, said of sacred objects which it 
is sacrilege to move or touch, hence ‘inviolable.’ Cp. Hdt. 6. 134 
κινήσοντά Te τῶν ἀκινήτων. 

Ἰ. 1159. ἐν παραστάσιν, 77: vestibulo, properly the portico or colon- 
nade in front of the temple. Cp. eis παραστάδας Phoen. 415. 

1], 1161. ἀπέπτυσα (also in 71. 614), is an expression of horror, = 
‘heaven save us!’ derived trom the belief that spitting averted evil omens. 

dota γὰρ, etc. i.e. ‘I utter this word for religion’s sake’ (- ὁσίας 
ἕκατι |. 1461), i.e. to avert the consequences of defilement. 

1, 1163. καθαρὰ τὰ θύματα, the oblique, sometimes called the ‘ter- 
tiary,’ predicate, ‘the victims whzch you had captured are not clean.’ 
Cp. l. 1171, Soph. Azas 1121 οὐ γὰρ βάναυσον τὴν τέχνην ἐκτησάμην, 
among many instances. 

ἠγρεύσασθε, plural, because the king acts through his servants. 

ἸΙ. 1164. δόξαν, ‘a (mere) conjecture.’ 

1, 1165. πάλιν, ‘backwards.’ Cp. πάλιν στέφεται Med. 411. A 
similar pcrient is related in Caesar, 5. Czv. 3. 105, of an image of Victory 
in the temple of Minerva at Elis. See also Ovid, Fast. 6.613. This 
phenomenon, as well as that of winking images (1. 1167), is a familiar 
legend in ancient and modern times. 

1. 1168. τὸ μύσος, ‘ ¢ke pollution,’ mentioned by Iphigenia in 1. 1163. 

]. 1170. The expression βαρβάρων, in the mouth of a darbarian king, 
is quite according to tragic usage. Cp. 1l.1174, 1422, He/. 1258, Aesch. 
Prom, 255. 


122 IPHIGENIA IN TAURIS., 


1. 1171. For οἰκεῖον τὸν φόνον cp. 1.1163 n. φόνον -- φόνου μιάσμα, 
‘charged with the guilt of murder. κτᾶσθαι φόνον is like κτᾶσθαι 
δειλίαν, δύσκλειαν, etc. See on 1. 676. 

1.1174. Thoas swears by Apollo in Greek fashion (cp. 1. 1170 n.). 
So Theoclymenus, Hel. 1204, exclaims "Ἄπολλον, ws ἐσθῆτι δυσμόρφῳ 
πρέπει. See note there. 

1.1177. σεμνὸν ὑπ᾽ αἰθέρα, i.e. to purge away the pollution beneath 
the pure air of heaven (πνεῦμα καθαρὸν οὐρανοῦ Hel. 867.) See note 
there, also on 1. 43, where Iphigenia tells her dream aloud to the morn- 
ing air. 

φόνου, ‘ the stains of blood,’ as in 1. 1174. 

1. 1179. ἤλεγχον, ‘ questioned them,’ the legal term for cross-examin- 
ation. 

1. 1180. ὡς -- ὅτι οὕτως (Paley), justifying the use of the epithet σοφήν. 

1. 1181, καὶ νῦν, ‘and but now,’ continuing from 1. 1178. 

καθεῖσαν, ‘let down, likea bait for fish. Cp. Ar. Vesf.174 οἵαν πρόφα- 
ow καθῆκεν. 

φρενῶν, after δέλεαρ, ‘a bait to entice my fancy.’ 

1.1182. φίλτρον, ‘lure,’ in the form of pleasant tidings from Argos. 

τῶν ᾿Αργόθεν = τῶν ἐν “Apye: (since the message comes from Argos), by 
what is called constructio praegnans with prepositions or adverbs indi- 
cating motion. Cp. Xen. Azab, 12. 18 οἱ ἐκ τῆς ἀγορᾶς ἔφυγον, as a 
well-known instance, also (probably) rag’ Ἑλλάδος 1. 540. 

τῶν may be masc. or neuter, probably the former, ‘concerning your 
friends at Argos.’ 

1, 1184. ὡς δὴ, indicating the (supposed) obvious motive of their 
communication, ‘ of course to induce you to save them,’ etc. 

1. 1185. This seemingly gratuitous falsehood is perhaps intended to 
lead off the conversation from dangerous ground, viz. the preservation 
of Orestes, hinted at in the last remark of Thoas. 

1. 1186. ἐξένευσας may be from ἐκνεῖν or ἐκνεύειν. The former would 
refer back to the metaphor of the ‘ bait’ in 1. 1181, ‘you naturally 
avoided (lit. ‘swam away from’) the bait by reference (eis) to your duty 
to the goddess.’ But as several lines have intervened, it is simpler to 
take the verb as from ἐκνεύω, * you naturally inclined (from the tempta- 
tion) ¢o the side of the goddess.” Schdne, commenting on ἐξένευσε 
1. 1330, cites Phoen. 1268 és θάνατον éxvevovre, ‘inclining (from life) to 
death.’ 

1. 1190. ἐν ἔργῳ, ‘in operation,’ meaning that it was high time her 
officials were engaged in their sacrificial work. 

1. 1191. See note on ἐναλίᾳ δρόσῳ 1. 255. 

1. 1193. This line seems to have passed into a proverb. An anecdote 
related by Diogenes Laertius makes it refer to the virtue of sea-bathing, 


NOTES. LINES 1171--1207. 123 


by which Euripides had once benefited during a visit to Egypt. But 
the ancient belief in purification by water, from moral as well as 
material stains, was almost universal. Cp. the words of Ajax in Soph. 
Atas 654— 

ἀλλ᾽ εἶμι πρός τε λουτρὰ Kal παρακτίους 

λειμῶνας, ὡς ἂν λύμαθ᾽ ἁγνίσας ἐμὰ 

μῆνιν βαρεῖαν ἐξαλύξωμαι θεᾶς. 
Also see Ovid’s account in Fas?z, bk. 2, of the atoning rites called 
Februa, which concludes with the lines— 


‘Ah nimium faciles, qui tristia crimina caedis 
Fluminea tolli posse putetis aqua! 


kaka is meant to be understood by Thoas in the sense of ‘ guilt,’ but 
Iphigenia really means that the sea will help her to get rid of her 
‘troubles,’ by affording a means of escape. 

1.1195. Another double entente lies in τἀμὰ, ‘my own designs’ and 
‘my work’ of purification. The same remark applies to ἄλλα δράσομεν 
in 1, 1197. 

1. 1196. The temple being close to the sea, Thoas naturally supposes 
that she would go to the nearest part of the shore. As this would not 
suit either her real or professed purpose, she replies ἐρημίας δεῖ. With 
ἐκπίπτει κλύδων cp. νοτερὸν ἔκβολον 1. 1042 n. 

1, 1201. οὐ γὰρ, ‘no, for e/se,’ ‘ were it otherwise,’ etc. 

1. 1202. δίκαιος, feminine. Cp. ὁδὸν δίκαιον Heracl. goz. Many 
adjectives in -aos are of two terminations only. Cp. νεφέλας Spopaiov 
Alc. 244 ἀγγελθεῖσά po γενναῖος Hec. 592. 

ηὑσέβεια is ‘your present piety,’ hence Monk’s proposed alteration 
to δίκαιον would be too general—meaning ‘ piety is a right thing’ in the 
abstract. 

1. 1203. Iphigenia’s growing excitement is marked by the change to 
trochaic metre. Each tetrameter is divided between the two speakers, 
the second half-verse following quickly upon the first. Cp. Orest. 775, 
etc., Jon 530, etc., 7221. Aul. 1337; also (without division of parts) 
Bacch. 604, etc., Zroad. 444, etc. ‘This last, as Mr. England observes, 
is the earliest known play in which Euripides uses this metre, its date 
being 415 B.C. 

For the stereotyped formula in οἶσθ᾽ & pou γενέσθω, incapable of 
being literally. rendered, see note on 1. 759. Here the sense is ‘let me 
have what you know I require.’ By disclaiming any such knowledge 
Thoas gives Iphigenia the initiative. 

1, 1207. ἡλίου, etc. This was to avoid pollution of the sun’s beams 
by contact with a homicide. Thus in Soph. Ced. Tyr. 1425 Creon bids 
the attendants remove the wretched Oedipus indoors, saying— 


124 IPHIGENIA IN TAURIS. 


τὴν γοῦν πάντα βόσκουσαν φλόγα 
αἰδεῖσθ᾽ ἄνακτος Ἡλίου, τοιόνδ᾽ ἅγος 
ἀκάλυπτον οὕτω δεικνύναι. 
Also in Herc. ur. 1231 Heracles, after murdering his children, asks in 
surprise τί δῆτ᾽ ἐμὸν κρᾶτ᾽ ἀνεκάλυψας ἡλίῳ ; 

1. 1209. πόλει -- τοῖς πολίταις, after σημανεῖ, 

ποίας τύχας ; ‘what hap?’ i.e. ‘emergency.’ Thoas takes σημανεῖ 
as a word of warning as to certain consequences, the nature of which he 
desires to learn. Iphigenia first concludes her injunction, but in 1. 1211 
she gives the reason in answer to Thoas’ further inquiries μὴ συναντῶσιν 
φόνῳ; He then understands the reason reece and gives the order στεῖχε, 
etc. to one of the attendants. 

1. 1210. συναντῶσιν, a probable correction by Elmsley for συναντῷεν. 
The opt. could only mean (‘are they to be told that you ordered this) 
that they szzgh¢ not meet the murderer?’ a needlessly cumbersome con- 
struction. 

1. 1212. καὶ φίλων, etc. Iphigenia seems at first to mean, ‘I have 
special need of frzends’ (referring tacitly to Orestes). But as soon as 
Thoas has chosen to apply the term to himself, she craftily adds μηδέν᾽ 
εἰς ὄψιν πελάζειν, ‘let my friends take special care to keep out of the 
way, the absence of Thoas being of course all important. 

1.1214. The original trimeter as . . . πόλις is possibly an interpola- 
tion. But supposing it to be genuine, the first εἰκότως, ‘naturally so,’ 
assigned to Iphigenia, may easily have dropt out, and the whole forms 
an appropriate conclusion to the section. 

1. 1215. ναῶν, here in its restricted sense of ‘shrine,’ since Thoas was 
to be inside the ‘temple’ (ἱερόν). Cp. ll. 1287, 1308. 

1.1216. Cp. Hel. 865-870, where Theonoe bids her attendants 
purify the path before her ‘ with cleansing fire’ (καθαρσίῳ φλογί). So 
in Homer Qd. 22. 481, etc., after slaughter of the suitors Odysseus calls 
for fire and brimstone to purify the palace—cice θέειον, γρηῦ, κακῶν 
ἄκος, οἷσε δὲ καὶ πῦρ, ὄφρα θεειώσω μέγαρον. 

The purification of the ¢emfle properly devolved upon Iphigenia as 
priestess, but she irregularly ‘assigns this task * to Thoas, to keep him 
out of the way while sne was ‘otherwise engaged’ (1. 1197). 

καθαρόν, predicative, ‘that you may find it purified on your 
retum.’ 

1. 1218, παλαμναῖον, here neuter = Arace/um, ‘the pollution’ proceed- 
ing from the murderer (waAapvaios). For the superstition about cover- 
ing the head Bothe cites Plautus, Mostedlaria 2. 2. go ‘cave respexis! 
fuge atque operi caput.’ 

1. 1219. τοῦδ᾽ ὅρος, etc., lit. ‘what is to be my limit in this case?’ 
i.e. ‘how long am I to wait for you?’ Iphigenia continues her remarks 


NOTES. LINES 1209-1233. 125 


without noticing Thoas’ question: telling him in effect that he need not 
trouble himself about the matter. 

1. 1221, εἰ γὰρ, like ὁ. sz, expresses a wish. Cp. Alc. gt, 1072. 

ὡς θέλω is of course again ambiguous. Cp. ll. 1195, 1197, also 
Helen’s words to Theoclymenus, οἷ ἐγὼ θέλω Hel. 1405. 

Here the two captives are seen issuing from the temple, chained and 
guarded. 

1. 1223. κόσμον, i.e. the sacred robe and ornaments, ostensibly for puri- 
fication with the image, but in reality to be carried away with it. 

1. 1225. προὐθέμην, etc., ‘I prescribed for purifying the strangers and 
the goddess.’ Bothe cites Soph. Ant. 160 τήνδε γερόντων προὔθετο 
λέσχην. 

Ἰ. 1227. εἴ tis, etc. At 1. 1210 Iphigenia had desired Thoas to issue 
a general order; here she specifies individuals to whom pollution would 
be particularly disastrous—ministers in holy offices, parties intending 
marriage, and women in childbirth, 

The plurals ναῶν and θεοῖς should refer to divine service generally, 
but here must apply to that of Artemis alone, since she was the only 
deity who had a temple at Tauri. 

For πυλωρὸς cp. 1. 1153 n. 

], 1228. Offerings before marriage (προτέλεια γάμων) were presented 
to Artemis, who was also the protectress of women in childbirth, under 
the title or Eileithyia (Εἰλείθυια). 

With τόκοις βαρύνεται Pflugk compares Theocr. 74. 17. 61 ᾽Αντι- 
yévas θυγάτηρ βεβαρημένα ὠδίνεσσιν. 

1, 1231. οὗ χρὴ, i.e. at Athens (]. 1087), or rather at Halae in Attica 
(1.1452), where her rites would be pure from the stain of human blood. 
Thoas of course would understand καθαρὸν δόμον to mean her present 
temple when purified (1. 1216). 

1. 1232. τἄλλα, etc. Schdne compares Clytaemnestra’s reserve in her 
prayer to Apollo, Soph. Zvect. 657— 

τὰ δ᾽ ἄλλα πάντα, Kal σιωπώσης ἐμοῦ, 
ἐπαξιῷ σε δαίμον᾽ ὄντ᾽ ἐξειδέναι. 

Ἰ, 1233. τὰ πλείονα =cefera, as the article implies, i.e. what still 
remains to be done, though Iphigenia refrains from naming it. Or, as 
Badham explains it, τὰ πλείονα τῶν νῦν εἰρημένων. 

Il. 1234-1283. CuHorus. ‘ Hail! glorious Leto’s son, lord of the lyre 
and bow, whom erst from the vales of Delos thy mother bore away to 
Parnassus holy hill, where stood the oracular shrine of Earth, by the 
scaly dragon guarded. Him, Phoebus, thine infant hands did slay ; 
and there thou holdest thy throne, hard by Castalia’s fount, dispensing 
to mortals thy oracles of truth divine. But when Earth, wroth for her 
daughter Themis’ sake thus driven from her seat, sent up deluding 


126 IPHIGENIA IN TAURIS. 


dreams and robbed Phoebus of his honour, straight hied the god to Olym- 
pus, and clasping the throne of Zeus besought his aid. Then moved by 
his prayer Zeus bade the nightly visions cease, and restored to Loxias the 
gorgeous fane, rich with the wealth of nations, the oracle of the world, 

This chorus is not, as some have thought, irrelevant to the subject of 
the play, but is a vindication of the authority of Apollo’s oracle, which 
Orestes had been inclined to discredit, but which was shortly to find its 
fulfilment. The contrast drawn in the antistrophe between the sure 
predictions of Phoebus and the deceitfulness of the ancient Dream- 
oracle, which Zeus had abolished at the entreaty of the god, has a 
direct reference to Iphigenia’s dream, proved by subsequent events to 
have been misleading. 

1. 1234. εὔπαις γόνος, like εὔπαιδα γόνον Herc. Fur. 690, καλλίπαις 
θεὰ Orest. 964. These epithets are usually applied to the parents, 
‘having fair offspring,’ as in ec. 810 εὔπαις ποτ᾽ οὖσα, viv δὲ γραῦς 
ἄπαις θ᾽ ἅμα. 

1. 1225. Δηλιάσιν γυάλοισι. For the adj. of feminine form with 
neuter substantive cp. Orest. 270 μανιάσιν λυσσήμασι, Hel. 1302 δρομάδι 
κώλῳ, also ‘victricia arma’ Virg. Aen. 3. 54. 

καρποφόροις, an ornamental epithet, probably in allusion to the trees 
that sprang forth at Apollo’s birth (1. 1100). Delos is really a barren 
rocky island. 

1. 1236. γυάλοισι is a local dative, to be taken with ἐν κιθάρᾳ σοφὸν, 
marking the scene of Apollo’s early displays of skill, and not with the 
verb φέρεν. 

1, 1238. ἃ τ᾽ ἐπὶ, εἰο. -- τόξων τ᾽ εὐστοχίᾳ, ἐφ᾽ ἃ γάνυται, by attraction 
of the relative into the antecedent clause. Both lyre and bow are 
traditionally associated with Phoebus. Cp. Hom. Aymu to Delian 
Apollo 132 εἴη μοι κιθαρίς τε φίλη καὶ κάμπυλα τόξα. 

1. 1239. φέρεν, sc. Λατώ from ]. 1244. 

1. 1240. δειράδος, Mount Cynthus in Delos, Κύνθιον ὄχθον 1. τορϑ. 

1.1242. ἀστάκτων, ‘not trickling,’ i.e. flowing in abundance. Cp. 
Soph. Oed. Col. 1251 ἀστακτὶ λείβων δάκρυον. 

patepa, in apposition with κορυφὰν, Mount Parnassus being the 
‘parent’ of many rills which flow from it; among these was the famed 
Castalian spring. 

1. 1243. βακχεύουσαν Διονύσῳ, ‘where Dionysus holds revel,’ like 
‘virginibus dacchata Lacaenis Taygeta’ Virg. Georg. 2. 488, ‘ bacchatam 
Naxon’ Aex. 3.125. See the chorus in Jom 714, etc. id δειράδες Παρ- 
νασοῦ πέτρας, iva Βάκχιος... πηδᾷ, etc. 

1. 1245. δράκων, the Python, who guarded the oracle while Themis 
held it. The story of the slaying of Python by Apollo is told in Ovid, 
Met. τ. 441, ete, 


NOTES, LINES 1234-1264, 127 


1. 1246. Various attempts have been made to alter κατάχαλκος, 
assumed by most editors to be corrupt. (See Crit. Appendix.) As it 
stands, it must mean ‘gleaming in mail of bronze,’ and by its position 
between σκιερᾷ and εὐφύλλῳ δάφνᾳ (-- σκιᾷ εὐφύλλου δάφνας) it gives a 
picture of the serpent’s brown scales partly concealed by the dark green 
foliage of the laurel. Cp. Phoen. 110 κατάχαλκον ἅπαν πεδίον ἀστράπτει, 
in reference to the gleam of armour. A bay-tree grew near the shrine 
and sacred tripod at Delphi. 

1. 1248. μαντεῖον χθόνιον. Before the time of Themis her mother 
Earth herself possessed the oracle. Cp. Aesch. Zum. 2, 3 Θέμιν, ἣ δὴ 
τὸ μητρὸς δευτέρα τόδ᾽ ἕζετο μαντεῖον. : 

1. 1249. For a similar passage, with ἔτι thus repeated, cp. 1. 232 ἔτι 
βρέφος, ἔτι νέον, etc. 

1. 1243. χρύσέῳ. This short v occurs in Med. 633, Bacch. 372, and 
elsewhere ; thirteen instances in all. 

1. 1255. μαντείας with θεσφάτων = ‘divine oracles.” Cp. Orest. 
~» | 

ὁρᾷς; ᾿Απόλλων ὃς μεσομφάλους ἕδρας" 
ναίων βροτοῖσι στόμα νέμει σαφέστατον, εἰς. 

Ἰ. 1257. ὕπο, in its primitive sense ‘from beneath,’ as in Homer. Cp. 
Od. 9. 140 κρήνη ὑπὸ σπείους, etc. Here ἀδύτων ὕπο refers to the chasm 
whence the vapour issued, by which the Pythian priestess was, in the 
most literal sense of the word, ‘inspired.’ 

1, 1258. μέσον yds, etc. See quotation from Ovest. 592, 1. 1255 ἢ. 
Hence Delphi is called γῆς ὀμφαλὸς Med. 668, Jon 224, and elsewhere. 
See especially the chorus in the Phoentssae 202, etc., for places in con- 
nexion with Apollo’s worship at Delphi (Κασταλίας ὕδωρ, μεσόμφαλα 
γύαλα Φοίβου, etc.). 

l. 1239. Γᾶς, after παῖδα (see on ]. 1248). The addition of ἰών lends 
animation to the narrative. Cp. βακχεύσαις δ᾽ ἰὼν Bacch. 343, ὅσην... 
ὕβριν ἐκτίσαιτ᾽ ἰών. It is an Epic appendage, quite in keeping with the 
generally antique phraseology of this ode. Cp. Hom. //. 1. 137 ἐγὼ δέ 
κεν αὐτὸς ἕλωμαι, ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας. 

1. 1260. ἀπενάσσατο (from ἀποναίω), ‘dispossessed.’ The middle is 
usually intransitive. 

1. 1263. Cp. Hec. 70 ὦ ποτνία χθὼν, μελανοπτερύγων μῆτερ ὀνείρων. 
The story of Earth's interference with the rites of Phoebus, in revenge 
for his ejectment of her daughter Themis, is either derived from an 
‘unknown source or (more probably) is the poet’s own invention. 
According to traditional belief, the dark and impure ‘ Chthonian’ powers 
were banished once for all by the Dorian Apollo, whose oracles took 
the place of dreams. 

1. 1264, τὰ πρῶτα, ‘the past,’ τὰ ἔπειτα, ‘the future,’ with ὅσα, etc., 


128 IPHIGENIA IN TAURIS, 


in apposition. [Or, with Seidler’s reading ἅ τ᾽ for ὅσα, τὰ ἔπειτα will 
mean the zmediate and ἅ τ᾽ ἔμελλε the remote future. ] 

1. 1266. ὕπνου, probably not a gen. of time, =‘ during sleep,’ but to be 
taken with χαμεύνας, ‘beds of slumber,’ since the consulters of the 
oracle usually had to pass the night in some cavern under or near the 
shrine. The most celebrated oracles were those of Amphiaraus 
near Thebes (Hdt. 8. 124), of Asclepius at Epidaurus and elsewhere, 
and of Trophonius at Lebadea in Boeotia. Virgil, Aen. 7. 82, etc., 
describes the Italian oracle of Faunus at Albunea, consulted by king 
Latinus— 

‘Caesarum ovium sub nocte silenti 
Pellibus incubuit stratis somnosque petivit ; 
Multa modis simulacra videt volitantia miris, 
Et varias audit voces, fruiturque deorum 
Colloquio.’ 

1. 1267. Tata is not, as some have thought, a needless repetition of 
χθὼν in 1, 1264; the latter being the material ground, barely personified, 
Yaia the Earth-goddess, by whose divine agency the dream-phantoms 
were produced. 

1. 1269. φθόνῳ θυγατρόΞ. See above ll. 1250, etc. 

1. 1271. χέρα παιδνὸν, etc, ‘clasped his infant hands round the 
throne.’ ἔλιξεν denotes a firm grasp (cp. ‘ zwzplicuzt materno bracchia 
collo’ Ov. AZet. τ. 762); ἐκ (as in κρέμασθαι ἐκ, etc.) gives the idea of 
hanging from, i.e. clinging to the feet of the throne. 

1.1272. The infin. ἀφελεῖν depends on the idea of entreaty involved in 
χέρα ἕλιξεν, etc., ‘praying him to remove,’ etc. 

1. 1273. χθονίαν μῆνιν νύχιον, i.e. the wrath of Earth manifested in 
nightly visions. 

1. 1274. γέλασε, sc. Ζεὺς, from 1, 1271. ἄφαρ is rare in tragedy, 
occurring only here in Euripides, once in Aeschylus (Pers. 471), thrice in 
Sophocles, in one play, the Zrachiniae. The meaning here is ‘ had 
come s¢vazght to him,’ or perhaps‘ so soon,’ i.e. as Mr. England explains 
it, ‘ while yet so young.’ 

1. 1275. πολύχρυσα, in anticipation of the immense wealth of the 
Delphic temple, enriched by offerings from all parts of the world from 
the time of Homer downwards. See Hdt. 1. 51. 

λατρεύματα = ‘seat of worship’ or ‘ shrine.’ 

1.1276. ἐπὶ ἔσεισεν κόμαν -- ἐπένευσε, as in Hom. 71. 1. 528 ἐπ᾽ ὄφρυσι 
νεῦσε Ἱζρονίων, 10. 15. 75. and elsewhere ; the usual sign of assent, hence 
the infin. matoat naturally follows, =‘ promised to stop.’ 

1. 1278. ἀπὸ, with βροτῶν. 

λαθοσύναν νυκτωπὸν (if λαθοσύναν be correct) must mean ‘oblivion 
inherent in nightly visions, in reference to the evanescent nature of 


NOTES. LINES 1266-1283. 129 


dreams as contrasted with the sure predictions of Phoebus. But see 
various readings. 

l. 1282. πολνάνορι, etc., in allusion to the crowds of strangers that 
thronged the Delphic oracle. 

1. 1283. θάρση (ἔθηκε) βροτοῖς, ‘restored confidence to men,’ in place 
of the uncertainty (λαθοσύνα) under which they had once laboured. 

ἀοιδαῖς, instrumental dative, ‘in’ or ‘by (giving them) oracular re- 
sponses.’ Cp. μαντείας θεσφάτων, 1. 1255. 

Enter a MESSENGER in haste. 

Il. 1284-1434. MESSENGER. ‘ Where is the king? Open instantly 
the gates.” CHORUS. ‘ What news?’ MEss. ‘ The strangers have fled, 
by Ithigenia’s help ; the image too ts gone.’ CH. ‘ Incredible! but the 
king is not here; find him, if you can.’ Mess. ‘ls he not within? 
(knocking loud). Ho there! open the doors! tell the king I bring wl 
tidings. 'THOAS (appearing at the door). ‘ Who calls so loud?’ MEss. 
‘Ah! art thou here? then was 7 deceived. But hear my tale. Iphigenia 
has fled with the strangers and the image.’ TH. ‘How? What induced 
her?’ Mess. ‘ 70 save Orestes ; for he was the destined victim. But 
now to chase the fugitives” TH. ‘Allin good time ; meanwhile tell thy 
story. Mess, ‘ When we reached the shore, having the captives in our 
charge, the priestess bade us stand aside, while she holding their chains 
walked behind. Presently we heard her chanting aloud some magic 
strains, and after long delay, fearing mischief, we ventured to approach 
the forbidden spot. There we espied the Greek ship well manned and 
ready to sail ; the strangers standing on the shore, while ladders were let 
down from the stern to help them get aboard. Then, aware of their craft, 
we laid hands on the priestess and tried to unship the rudders, crying out 
the while: ““ What doye here? Who art thou, that carriest off this maiden 
Fromus?” But he replied, “ Orestes is my name ; tis my sister Lam 
bearing away.” Thereat fell we to blows, and fierce and bloody was the 
conflict, till at last, spent and wounded sore, we fled to the heights ; thence 
we with stones, and they from the ship with darts, resumed the fray. 

Suddenly a heavy sea drove the vessel backward, and Orestes with des- 
perate effort lifted on board his sister and the image. Then a voice was 
heard encouraging the crew, who, with shouts and well plied oars fast 
gained the harbour bar. But there a violent gale drove them again 

_ towards land ; whereupon the maiden cried aloud to Artemis for ard ; but 
still, in spite of efforts, nearer to the rocks their vessel drew. And 7 at 
once ran hither to tell thee; now therefore hasten in pursuit, for they 
cannot escape. Poseidon, who rules the sea, ἐς surely their enemy and 
will deliver them into thy hands.’ “ΤῊ. ‘ Haste, all of you, to the shore ; 

pursue the strangers by sea and land ; seize and bring them hither ! (To 
the Chorus.) You 1 will punish later, accomplices in their crime. 


K 


130 IPHIGENIA IN TAURIS. 


1.1284. βώμιοί τ᾽ ἐπιστάται, ‘ministers of the altar, probably the actual 
slayers of the victims (]. 609). Both this and vaopvAaxes are general 
terms, not referring especially to the Chorus. 

1. 1286. καλεῖτε, i.e. if he is inside, as we think he may be. 

1. 1288, μὴ κελευσθεῖσαν, said with mock courtesy, ‘if I may presume 
to speak unbidden.’ The Chorus had not been particularly addressed 
(1. 1282. ἢ). 

1, 1289. δίπτυχοι. Cp. ll. 242, 474 n. 

ll. 1291, 1292. φεύγοντες ( pres.), but λαβόντες (aor.), since they had 
actually taken the image, but were now in the act of flight. 

], 1297. ὅπου, sc. ἐκεῖσε (See on ὅποι 1. 113), =‘ go after him till you 
find him,’ of course intentionally vague. 

1. 1299. μέρος is best taken as nom. to μέτεστι, though this verb is 
usually impersonal; lit. ‘a share is with you,’ ie. ‘you have taken some 
part in.” Markland cites Hdt. 1. 88 οὐδὲν yap μου ἔτι τούτων μέτα. 

1. 1301. κρατοῦντων πύλας, meaning the royal palace; but the inde- 
finite plural is used instead of the exact βασιλέως. 

1. 1302. ἑρμηνεὺς probably does not refer to any special officer, but 
merely means ‘an informant,’ according to its derivation from Ἑρμῆς, 
who was the ‘exponent’ to men of the divine will. 

1. 1306. φόρτον κακῶν, ‘ budget of misfortunes,’ a coiloquial term, as 
applied to news, lit. a ‘ burden.” Cp. φόρτον χρείας Suppl. 20. [The 
‘burden’ of a song has quite a different derivation, from the French 
bourdon. | 

1. 1307. ἵστησιν βοὴν, ‘sets up’ (as we say) ‘acry.’ Cp. Heracl. 120 
βοὴν ἔστησε, Soph. Phil. 1263 θόρυβος ἵσταται. 

1, 1309. ἔφασκον, καὶ, etc., practically -- ἀπήλαυνόν με φάσκοντες, etc., 
but the abrupt parenthesis indicates hurry and excitement. (See Crit. 
Appendix.) 

1, 1310. dpa, ‘as it seems,’ or ‘after all.” Cp. Il. 351, 569 n. 

1. 1312. αὖθις, ‘hereafter,’ as in 1. 1432. 

τὰ τῶνδε, i.e. ‘what Ζλεῖγ motive was.’ 

τὰ ἐν ποσὶ, ‘the matter in hand.’ Cp. Alc. 739 rovv ποσὶν κακὸν, Toad. 
938 τάν ποσὶν λέγειν. So Ter. Adelph. 3. 4. 22 ‘quod ante pedes est.’ 

1. 1317. πνεῦμα συμφορᾶς, either ‘favouring gale’ or ‘unlucky wind 
of fortune,’ according as we look at it from Iphigenia’s or Thoas’ point 
of view ; συμφορὰ being a neutral term. Thoas asks in effect, ‘how did 
she manage it?’ but the messenger, full of the surprise he has in store 
for the king, proceeds without directly answering the question. 

1. 1318. The present part. σώζουσα expresses a design now being 
carried out. Cp. θύουσα 1. 1332. In lect. 1025 this present is joined 
with a future, ἢ δῶμ᾽ ὀνήσων τἄλλα τ᾽ éxow wv τέκνα, the former de- 
noting an ultimate object, the latter an action now in progress. 


NOTES. LINES 1284--1237. 131 


1. 1319. To save tedious explanations, Euripides assumes that Thoas 
had learnt from Iphigenia the facts of her past history. 

τίκτει, ‘is the mother of,’ the pres. denoting continuance of effect. 
Cp. Bacch. 2 Διόνυσος, ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη. 

1. 1320. καθωσιώσατο, causative middle, ‘caused to be consecrated,’ 
by the hands of Iphigenia. Cp. ἀμφὲ βωμὸν ἁγνισθεὶς φόνῳ 1. 705. 

1. 1321. πῶς μεῖζον... τύχω ; ‘what stronger name can I fimd for it ?’ 
i.e. than to call it ‘wonderful.’ Cp. Aesch. Agam. 1202 τί νιν καλοῦσα 
τύχοιμ᾽ ἂν, ‘how may I find the right name for it?’ In the pronoun σὲ 
he addresses the ‘ wondrous event’ as if it were a person. : 

1. 1322. ἐνταῦθα, i.e. to finding out a proper zame for it. The 
messenger shows scant courtesy to his sovereign ; but there is no time to 
lose. 

1. 1324. διωγμὸν ὅστις, etc., ‘some method of pursuit, whereby we 
may overtake.’ 

1. 1325. οὐ γὰρ, etc., i.e. they have a long voyage before them, so 
that I shall have time enough to catch them ere it is accomplished. 
With ἀγχίπλουν cp. our xearest for shortest road. 

1. 1326. 86pu=orTparov, ‘armed force,’ as is often the case; e.g. 
Ἑλλήνων, Καδμείων, etc., δόρυ. [Markland renders it classem, from δόρυ 
in the sense of ‘ship;’ this is unnecessary,, though of course the soldiers 
would be on board some vessel. 

1. 1328. κρύφιος with ὡρμισμένη ἦν, ‘had been secretly moored.’ 

1, 1329. Seopa. Cp. 1. 1205. 

1. 1330. ἐξένευσε, ‘motioned off.’ The force of ἐκ is further developed 
in ἀποστῆναι. [For ἐκνεύειν in another sense cp. 1. 1186.] 

1, 1332. θύουσα. For the tense see note on 1. 1318. With padya 
καὶ καθαρμὸν as objects, θύειν is used in a wider sense =‘ offer the rites 
of fire and purification.” καθαρμὸν includes all the accessories, called 
θεᾷ καθάρσια in 1. 1225. 

1. 1333. αὐτὴ, ‘alone’ (Paley). Cp. Ar. Vesp. 255 ἄπιμεν οἴκαδ᾽ αὐτοί. 

ll, 1334, 1335. See the parallel passage in Hel. 1549 ἡμῖν δ᾽ ἣν μὲν 
ἥδ᾽ ὑποψία, etc. There the king Theoclymenus had given positive 
orders not to interfere; here the attendants were formally ‘satisfied’ 
(ἤρεσκε), because they dared not interrupt the solemn rites. 

1, 1336. δὴ (also in 1. 1338), in its usual ironical sense of ‘ forsooth.’ 
With ὡς this is nearly always the case, The messenger speaks from 
what later experience had taught him. 

πλέον τι, as Mr. England renders it, ‘something sfecza/;’ or perhaps 
simply ‘a great deal,’ to account for the long delay (χρόνῳ). 

1. 1337. BapBapa ... μαγεύουσα, ‘strains of foreign witchery.’ The 
Taurian uses βάρβαρα in a Greek sense of a language he did not under- 
stand. Cp. 1. 1174 n. 


K 2 


132 IPHIGENIA IN TAURIS. 


1. 1340. ἐσῆλθεν (like εἰσηει, also εἰσέπεσε) is a sort of impersonal = 
‘it occurred to us.’ Here φόβος is implied in the μὴ κτάνοιεν. 

1. 1341. κτάνοιεν. The aor. is rendered by Paley and others ‘should 
have killed; but this would rather have been the perf. opt. The 
aorist expresses the act simply, ‘should kill;’ «reivovey (pres.) would 
mean, ‘should be killing’ or ‘try to kill? 

1. 1342. φόβῳ -- φοβούμενοι, here followed by the infin. εἰσορᾶν instead 
of the usual subj. or opt. Cp. Xen. Cyvop. 8. 7. 15 φοβήσεται ἀδικεῖν. 

1, 1344. στείχειν, sc. ἐκεῖσε. Cp. 1. 1297 n. 

οὐκ éwpevors, ‘forbidden’ by Iphigenia. Cp. 1. 1330, also 1213. 

1. 1346. ταρσῷ κατήρειν, etc., lit. ‘having its broadside winged with 
oar-blades well arranged.’ ἐπτερωμένον goes with σκάφος, and πίτυλον 
is the acc. of respect. This latter word, literally denoting the ‘plash’ 
or measured beat of oars (cp. 1. 307), is here used of the oars collectively 
= ‘broadside’ (vemigium). Cp. mitvdos εὐήρης 1. 1050. For the 
metaphor in ἐπτερωμένον of a ship’s oars compared to wings cp. Hom. 
Od. 11. 125 evnpe ἐρετμὰ τά TE πτερὰ νηυσὶ πέλονται. ‘The whole line 
is highly pictorial. 

1. 1349. πρύμνηθεν, ‘astern,’ on the shore, not on board (ἐπὶ πρύμνης 
1.1377). This is plain from ll. 1381, etc. 

1. 1350. εἶχον, ‘were steadying,’ sc. of μὲν, ‘one party.’ Kochly 
quotes similar instances of the omission of 6 μὲν in the first clause, e. g. 
Herc. Fur. 636 ἔχουσιν, of δ᾽ οὗ, Orest. 1489 νεκροὶ δ᾽ ἔπιπτον, οἱ δ᾽ 
ἔμελλον, etc. 

ἐπωτίδων, ‘bulwarks ’ (Paley, ‘catheads’). The ἐπωτίδες were beams 
fixed on each side of the ship’s prow to strengthen the beak (€uSodos). 
Thucydides (7. 36) says the Syracusans τὰς ἐπωτίδας ἐπέθεσαν ταῖς 
mpwpais παχείας, in order to resist an attack. Anchors, when hauled 
up, were suspended from these. 

ll. 1351, etc. wAtpakas, properly called ἀπόβαθρα. These were of 
course intended to help the strangers to get on board; hence καθίεσαν 
naturally refers to the ladders, and 1. 1352 is either corrupt or mis- 
placed. (See Crit. Appendix.) As the text stands, the only way of 
getting the required sense is to lay the main stress on the participle, 
i.e. to take σπεύδοντες ἦγον 85 --ἔσπευδον ἄγοντες, ‘they got ready 
(expediebant) ladders (hauling in the stern-cables), and let them [the 
ladders] down for the strangers;’ but this is awkward. There is at all 
events little sense in making πρυμνήσια the object of καθίεσαν, though 
Paley would explain it as referring to the other end of the ropes, which 
they let down for the strangers to catch hold of. But the cables, when 
hauled in, would naturally be coiled on board; nor is it easy to see why 
such additional help should be needed, when the ladders were there 
ready for the required purpose. 


NOTES. LINES 1340-1370. 133 

[There is a further difficulty in the ¢ense of δόντες, as denoting an 
action prior in time to that implied in καθίεσαν ; whereas the two acts 
~ are really simultaneous. This objection, however, would perhaps not 
be insuperable, if there were no other reason for suspecting the integrity 
of our text. ] 

1. 1354. ἀφειδήσαντες probably means ‘reckless’ of the consequences, 
the fear of which had hitherto restrained them from touching the 
priestess. Now, intent only upon frustrating the strangers’ design, 
they lay aside all scruples. 

1, 1356. πρυμνησίων te. We must suppose that the cables had not 
been completely hauled in before the attack began. 

εὐθυντηρίας, ‘rudder-ports’ (?). These seem to have been holes on 
either side of the stern, through which the rudders, resembling large 
paddles, were passed, the handles (ofaxes) being worked by a steersman 
in the centre of the ship. The difficulty is how any one not on board 
could ‘take out’ these; but the tense merely implies that they ¢rzed to 
do it, probably by tugging at the πηδάλια from outside. A picture of 
this scene (with some variations) is described in Lucian, Zoxaris 6, in 
which the Taurians appear ἐκκρεμαννύμενοι τῶν πηδαλίων καὶ ἐπανα- 
βαίνειν πειρώμενοι, but it is added οὐδὲν ἀνύσαντες. 

1. 1357. εὐπρύμνου is a pictorial epithet, but has special force by 
contrast with the outrage the Taurians were inflicting on the ship. 

1. 1358. λόγῳ, ‘pretext,’ lit. ‘argument’ or ‘ plea’ to justify the act. 

1. 1359. ξόανα καὶ θυηπόλους, an affected half-jocular exaggeration 
of the offence, as if more than one image and priestess were in question, 
or as if the strangers were in the constant habit of committing such 
outrages. In the next line there is perhaps a similar affectation in the 
use of the term ἀπεμπολᾷς, ‘smuggle her away,’ as though Iphigenia 
were destined for the slave-market. . 

The peremptory double inquiry τίνος tis dv is answered by Orestes 
explicitly. Phi 

1. 1366. τὰ δεινὰ πλήγματα, ‘zhese terrible blows’ (showing the 
marks). Fora slightly different force of the article see 1. 320 n. 

ll. 1367-8. κεῖνοί τε... οὐκ, etc. = οὔτε κεῖνοι εἶχον οὔτε ἡμεῖς 
(εἴχομεν), ‘nor had we, the οὐκ... εἶχον being equivalent to ‘ were 
without’ (e¢ wos et ili ferro carebamus). Cp. 1.1478 ᾿Ορέστῃ τ᾽... 
ἀδελφῇ τ᾽ οὐχὶ θυμοῦμαι. 

1. 1368. ἦσαν ἐγκροτούμεναι, ‘came crashing upon us.’ The combat 
was all on one side; the Greeks showed their fighting powers as in the 
contests called pancratium, kicking as well as hitting being freely 
resorted to. Hence κῶλα almost certainly means ‘legs,’ not ‘arms,’ 

1, 1370. Cp. Bacch. 665 κῶλον ἐξηκόντισαν, also 1. 362 supra χεῖρας 
ἐξηκόντισα, 


124 IPHIGENIA IN TAURIS. 


1. 1371. ξυνάπτειν is possibly corrupt, but no satisfactory correction 
has been proposed. (See Crit. Appendix.) If genuine, it must mean, 
‘our limbs came into collision (with theirs) and were a¢ once tired out,’ 
the second ξὺν denoting simultaneous effect. It was evidently a case of 
ubi tu pulsas, ego vapulo tantum (Juv. 3. 289); and the narrator seems 
to take pride in asserting that his own side maintained a passive 
resistance, in order to aggravate the assault on the part of the 
Greeks. 

1. 1372. ἐσφραγισμένοι, perhaps (like our word ‘ marked’) a pugilistic 
expression. Klotz quotes Virg. Georg. 4.15 ‘manibus Procne pectus 
signata cruentis.’ 

1. 1376. καὶ, explanatory of ἐμαρνάμεσθα, so that καὶ ἐβάλλομεν = 
βάλλοντες. 

1. 1278. ὥστ᾽ ἀναστεῖλαι, sc. ἡμᾶς, ut os repellerent. Monk quotes 
Thuc. 6. 70 of γὰρ ἱππῆς τῶν Supaxociwy ... εἴ τινας προδιώκοντας ἴδοιεν, 
ἀνέστελλον. 

1. 1282. εὐσέλμου, another pictorial epithet of ships (cp. ll. 1346, 
1357); common in Homer. 

1. 1384. οὐρανοῦ πέσημα. Cp. 1. 88 n., and διοπετὲς ἄγαλμα 1. 977. 
The gen. οὐρανοῦ is not strictly equivalent to ἐξ οὐρανοῦ (though the 
idea implied in πέσημα, ‘image that fe//,’ suggests this rendering) ; it is 
rather attributive = οὐράνιον, ‘ heavenly.’ Somewhat similar is the phrase 
in our Litany, ‘Father, of heaven,’ representing Pater de caelis. 

1. 1386. Bow τις, not proceeding from any of the crew (though iden- 
tifying itself with them, as shown by ἔχομεν and εἰσεπλεύσαμεν below), 
but a mysterious voice, as of some guiding power. Such supernatural 
voices were often believed to have been heard in moments of excite- 
ment. Cp. “πάγοι. 1147, where a voice ἀδύτων ἐκ μέσων encourages 
the Delphians in their frantic assault upon Neoptolemus; also in 
Bacch. 1078 ἐξ αἰθέρος φωνή τις (supposed to proceed from Dionysus 
himself) is said to urge on the Maenads against Pentheus. So after 
a battle between the Romans and the Etruscans, Livy (2. 7) records 
a legend—‘silentio noctis ex silva Arsia ingentem editam vocem; Sil- 
vani vocem eam creditam; haec dicta, wo plus Tuscorum cecidisse in 
acte ; vincere bello Romanum, 

ναῦται νεὼς, if genuine, forms one idea =‘ mariners,’ so that a second 
(local) genitive γῆς Ἑλλάδος may follow. But see Crit. Appendix. 

1. 1387. Cp. Cycl. τό, 17 γλαυκὴν ἅλα ῥοθίοισι λευκαίνοντες. 

1. 1388. ἄξενον πόρον. Cp. |. 253 n. 

1, 1390. στεναγμὸν ἡδὺν, ‘a shout of joy,’ mingled (as στεναγμὸν 
seems to imply) with the noise made in the effort of rowing. 

1, 1392. στόμια, ‘the harbour’s mouth,’ Lat. ostza. 

l. 1393. ἠπείγετο, ‘was hard pressed,’ ‘laboured,’ in contrast to 


NOTES. LINES 1371-1406. 135 


ἐχώρει. Usually ἐπείγεσθαι means ‘to speed on’ before a fair wind. 
Musgrave and others quote Hom. Od. 23. 234 as a parallel passage— 
ὧν τε Ποσειδάων evepyéa v7’ ἐνὶ πόντῳ 
ῥαίσῃ, ἐπειγομένην ἀνέμῳ καὶ κύματι πηγῷ" 
but there the meaning of ἐπειγομένην may be ‘urged on’ till struck by 
a heavy sea. Others think ἠπείγετο here is corrupt. 

1. 1395. παλιμπρυμνηδὸν, ‘stern foremost.’ (See Crit. Appendix.) 

1. 1396. AaktiLovres, ‘struggling,’ lit. ‘kicking,’ from the usual meta- 
phor πρὸς κέντρα λακτίζειν (as in Bacch. 795, Acts 9. 5), of bullocks 
kicking against the goad. 

1. 1399. σῶσόν pe, etc. Cp. Iphigenia’s prayer to the same goddess, 
ll. 1082, etc. 

ll. 1401, etc. φιλεῖς δὲ, etc. Schdne cites the passage in Goethe’s 
Lphigenie 3. 3, beginning— 

‘Du liebst, Diane, deinen holden Bruder 
Vor allem, was dir Erd’ und Himmel bietet.’ 

1. 1403. ἐπηυφήμησαν, ‘sang responsive.’ Cp. Hom. //. 1. 22 πάντες 
ἐπευφήμησαν ᾿Αχαιοὶ, ‘murmured assent.’ Here they chanted the Paean 
to Apollo, as the brother of Artemis and also the great Deliverer. Cp. 
Alc, gt εἰ yap μετακύμιος ἄτας, ὦ Παιὰν, φανείης. 

Ἰ, 1404. ἐξ ἐπωμίδων xépas. I have adopted Musgrave’s reading, 
not with any certainty as to its correctness, but as giving fairly the 
required sense at the cost of a trifling alteration. The MSS. χερῶν is 
at best a probable interpolation (see Crit. Appendix) ; but the objection 
to reading the accus. émwyidas is that the ‘shoulder-point’ could not 
properly be said to have been ‘applied’ to the oar-handle; hence we 
rather need χέρας as the object of προσαρμόσαντες. There is also a 
doubt whether ἐπωμίδων means the ‘shoulder-point’ itself, or the part 
of the dress that went over it. In support of the latter meaning a pas- 
sage is quoted from Hec. 559— 

λαβοῦσα πέπλους ἐὲ ἄκρας ἐπωμίδος 

ἔρρηξε λαγόνος ἐς μέσον παρ᾽ ὀμφαλόν" 
but the context Aaydvos, etc. seems rather to show that a part of the 
body is intended. The words γυμνὰς ἐξ ἐπωμίδων χέρας may therefore 
be rendered, either ‘ bare from the shoulder’ downwards, or (as Paley 
takes it) ‘stripped from the shoulder-sleeve.’ Cp. Joz 1210 γυμνὰ δ᾽ ἐκ 
πέπλων μέλη. [Wecklein explains it to mean ‘fastening (shifting) the 
oars from hands to armpits,’ in order to raise their disengaged hands 
while chanting the paean. But ἐπωμίδες does not mean ‘armpits,’ and 
how could the men afford to cease rowing at a moment when their 
utmost efforts were required? They must of course have sung the paean 
as best they could, rowing hard all the time.] 

1, 1406. μᾶλλον μᾶλλον (with καὶ omitted) seems to be a later Attic 


136 IPHIGENIA IN TAURIS. 


expression. Photius illustrates it from Menander. Badham quotes 
Catullus, Wut. Pel. 274 ‘magis magis increbrescunt.’ 

1. 1407. ὃ μέν tis (alius guis) represents an indefinite umber of 
persons, and is therefore a convenient expression for τινὲβ, when re- 
quired to begin a sentence. It is regularly followed by ὁ δέ 7s, here by 
the equivalent ἄλλος. 

1.1408. πλεκτὰς ἀγκύλας, ‘twisted nooses,’ or ‘slip-knots’ of rope 
(Paley) to secure the ship to some object on shore, and prevent it 
being dashed against the rocks. [Others understand it of the efforts of 
the Taurians to drag the ship on shore, but (as Hermann observes) they 
would hardly have done this without danger to themselves from the 
archers on board (1. 1377); whereas the Greek crew must needs have 
resorted to some shift to save their vessel, and the cables thus fastened 
would serve to steady her and break the force of a collision. } 

1. 1409. κἀγὼ μὲν, ‘and Z’ (leaving the rest to their own devices), the 
opposing clause with δὲ being left to the reader’s imagination. Cp. 1. 386 
ἐγὼ μὲν οὖν... ἄπιστα κρίνω =‘ 7 (whatever others may think) judge,’ etc. 

1. 1410. τὰς ἐκεῖθεν (for ἐκεῖ) marking the place whence the news 
comes. Cp. τῶν ᾿Αργόθεν 1. 1182 n. 

1. 1414. ἐπισκοπεῖ, like the Latin zzvzsere in Virg. Georg. I. 25, 
‘watches over,’ ‘ protects.’ Poseidon is guardian of Troy, as the reputed 
builder of its walls for Laomedon, Hom. //. 7. 453. Cp. Tvoad. 4, 
where Poseidon is made to say— 

ἐὲ ov yap ἀμφὶ τήνδε Τρωικὴν χθόνα 
Φοῖβός τε κἀγὼ λαΐνους πύργους πέριξ 
ὀρθοῖσιν ἔθεμεν κανόσιν, οὔποτ᾽ Ex φρενῶν 
εὔνοι ἀπέστη τῶν ἐμῶν Φρυγῶν πόλει. 

1. 1415. Πελοπίδαις, the family of Orestes and Iphigenia. (See 
genealogy, ll. 1-5.) 

The δὲ follows τε when the latter clause is opposed to the former. 

1. 1418. λαβεῖν, explanatory of παρέξει =‘ as a prey’ (England). 

ἣ φόνον, etc. The sense must be ‘ who is found to have been faith- 
less to the goddess in forgetting her deliverance’ from death at Aulis,’ 
φόνον being equivalent to ‘attempted sacrifice, from which Artemis 
rescued her. 

1, 1419. θεᾷ is the so-called dat. zxcommodi, depending on mpodovca 
and also to some extent on ἀμνημόνευτον, so that Iphigenia is said 
literally to ‘betray her deliverance by an act of forgetfulness (i.e. of 
ingratitude) with respect to the goddess.’ But the text is possibly 
corrupt. (See Crit. Appendix.) 

1. 1422. For the epithet βαρβάρου in the mouth of Thoas see on 


11: τα ΤΣ tay. 
1. 1423. Paley cites the similar passage in Ζ7ε1. 1561 οὐκ εἶα... ἐμ- 


NOTES. LINES 1407-1435. ἘΠ 


βαλεῖτε, where the interjection εἶα is inserted into an interrogation so as 
to give it an imperative force=‘ho! run,’ etc. 

1. 1424. παράκτιοι, adverbial of place with δραμεῖσθε = παρ᾽ ἀκτήν. 
Cp. Hee. 797 ἀφῆκε πόντιον -- εἰς πόντον. So in expressions of time, as 
σκοταῖος, τριταῖος ἦλθεν. Cp. 1. 258 χρόνιοι ἥκουσιν. 

ἐκβολὰς νεὼς may mean ‘stranding of ships’ -- ναῦν ἐκβληθεῖσαν (cp. 
ἀμφίβληστρα τοίχων 1. 96), or ‘wreckage’ (what is cast out from the 
ship). In favour of the latter interpretation there is the common use 
of ἐκβολὴ for something thrown overboard, and, as Wecklein observes, 
the hope of plunder would act as a stimulus to the Taurians. 

1. 1425. σὺν τῇ 0eG=<deae auxilio, since she might naturally be ex- 
pected to resent the sacrilege committed by the strangers. 

1. 1427. For ot δὲ not preceded by of μὲν see note on ]. 1350. 

ll. 1429-30. Cp. Aesch. Prom. 750 where Io exclaims ti. . . οὐκ ἐν 
τάχει ἔρριψ᾽ ἐμαυτὴν τῆσδ᾽ ἀπὸ στύφλου πέτρας; This mode of punish- 
ment (κατακρημνίζειν) was practised by Greeks and Romans alike; the 
other, impalement (σκολοπίζειν) was regarded as peculiarly barbarous, 
being much in vogue with the Persians and other Asiatics, and is still 
known in Turkey and the adjacent provinces. In the Lumenides 183 
Aeschylus speaks of the miserable victims who pd{ovow .. . ὑπὸ ῥάχιν 
παγέντες. 

1. 1431. ἴστορας = conscias, ‘accomplices.’ 

1. 1432. atOcs, ‘hereafter,’ as in 1. 1312. 

ATHENA now suddenly appears on an elevated stage, called θεολογεῖον, 

from which she addresses the king. 
. Il, 1435-1500. ATHENA. ‘Stay, Thoas, this pursuit, and hear my 
commands. Apollo himself led Orestes hither, to bear his sister with 
the image home. Him thou canst not oertake, for Poseidon hath 
calmed the waves. Thou, Orestes, speed to Halae on the Attic shore ; 
there enshrine the image, and ordain holy rites for Tauric Artemis. 
Iphigenia must dwell at Brauron, priestess of the goddess there, and after 
death be worshipped. (To Thoas.) Release, too, these women from thy 
land and be wroth no more” THOAS. ‘ Goddess, I will do all thy 
bidding, for with the gods none may strive. Let them go and prosper’ 
ATH. ‘’7is well. Waft them, ye breezes, on their way ; myself will 
be their guide. CHorus. ‘Good luck attend you! Hail, Pallas, for 
thy glad tidings, and may Victory be mine for aye !” 

1. 1435. διωγμὸν mopOpevets, ‘ conduct’ or ‘carry on this pursuit.’ The 
naval metaphor contained in πορθμεύειν is a favourite one in this play; 
ep. ἴχνος, πόδα πορθμεύειν 1]. 237, 266, πορθμεύσειν γραφὰς 1. 735. It is 
further extended in Ovest. 1032 ἐς δάκρυα πορθμεύουσ᾽ ὑπόμνησιν κακῶν, 
‘carrying the recollection of woe to the point of tears,’ i.e. bringing up 
the recollection so as to make me weep. 


138 IPHIGENIA IN TAURIS. 


1. 1437. ῥεῦμα στρατοῦ. Cp. Aesch. Pers. 412 ῥεῦμα Περσικοῦ στρατοῦ, 
also 2b, 87 μεγαλῷ ῥεύματι φώτων. 

1. 1438. πεπρωμένος, ‘ordered’ by the oracle. This word is usually 
impersonal (from πέπρωται) ; but cp. Zvoad. 340 τὸν πεπρωμένον πόσιν, 
Pind. Pyth. 4. 109 πεπρωμένον βασιλέα, where it is used as here. 

[l. 1142. πημάτων ἀναψυχάς. Cp.1.92, and see Crit. Appendix. Ifthe 
line be retained ἀναψυχὰς is the accus. in apposition to preceding clause, 
like σῆς σφαγῆς ἄποινα in 1. 1460,=‘ and so find relief from troubles.’] 

1.1445. χάριν ἐμήν. Here χάριν retains its substantival force, as in 
1. 566 χάριν ἄχαριν, where see note. 

1. 1446. πορθμεύων, sc. ᾿Ορέστην, attracted into the relative clause in 
1.1444. The stress is really on the participle, as if the sentence ran 
πορθμεύει τιθείς, etc. 

πλάτῃ --νηὶ as in 1. 242. 

1. 1448. Cp. Aippol. 816, where Hippolytus addresses Artemis κλύων 
μὲν αὐδὴν ὄμμα δ᾽ οὐκ ὁρῶν τὸ σόν. In Hel. 1662 Castor and Pollux 
address Helen when far out at sea on her homeward voyage. [Some 
editors put the comma after παρὼν, taking θεᾶς with ἄγαλμα, on the 
ground that ἄγαλμα usually has some distinctive word attached to it, as 
θεᾶς, διοπετὲς, etc. But the ‘image’ has been mentioned so lately 
(1. 1441) and so often, as to leave no doubt of its identity; moreover 
θεᾶς has special force with αὐδὴν, since Orestes being so far off could 
not have heard a human voice. | 

1. 1450. θεοδμήτους, i.e. built by Athena, according to the legend, 
after her contest with Poseidon, ‘The same epithet is given to Athens 
in Hipp. 974 Soph. Léect. 707. 

For the form of sentence ὅταν μόλῃς followed by χῶρός τις ἔστιν 
cp. 1. 262. Here the incoherence is less apparent, the sense being, 
‘when you come to Athens, you wzl/ find a piace, etc., and there you 
must build a temple.’ 

1. 1452. γείτων, i.e. opposite. Carystus was in Euboea, just across 
the strait. 

1.1453, At Halae Araphenides there was an ancient temple of 
Artemis Tauropolos, mentioned by Strabo, also by Callimachus ym 
ad Dianam 173. At Brauron, a little to the south of Halae, was 
worshipped a goddess known as Artemis Brauronia. Euripides places 
the image at Halae and represents Iphigenia as priestess of Artemis at 
Brauron. 

1. 1454. τεύξας, a regular Homeric expression, as in Od. 12. 347 
πίονα νηὸν τεύξομεν, and elsewhere. 

1. 1455. ἐπώνυμον, etc. Euripides is indulging in one of his favourite 
attempts at etymology (cp. l. 32, Hel. 9, Bacch. 508, Jon 661). He 
supposes Ταυρο-πόλος to be compounded of the local name Zawré and 


NOTES. LINES 1437-1470. 139 


πολεῖν, versari, in allusion to Orestes’ ‘wanderings.’ Its real derivation 
was unknown to the Greeks, but it is probably connected with ταῦρος, 
‘bull.’ See Introduction, p. xv. In Soph. Azas 172 the goddess is 
called Ταυροπόλα Διὸς “Apress. 

1. 1457. Ἐρινύων, a trisyllable, as in ll. 931, 970. 

1. 1459. ἑορτάζῃ, i.e. at the feast of Artemis. 

1. 1460. σφαγῆς ἄποινα, ‘as a compensation for thy (uncompleted) 
sacrifice. ἴλποινα is the accus. in apposition with the following clause, 
ἐπισχέτω, etc. Cp. Alc. 7 Onrevew... τῶνδ᾽ ἄποινα. Since Orestes 
escaped being sacrificed, the goddess requires some compensation ; only 
she will henceforth be satisfied by the merely symbolical act of drawing 
a few drops of blood from the victim’s neck with a sword. 

ἐπισχέτω, from ἐπέχω, 2 aor. (not from émicxw), sc. ὁ iepeds, ‘let the 
priest apply the sword.’ 

1. 1462. ὁσίας ἕκατι, religionis gratia (Klotz), the sacrifice being 
merely nominal (see above). For ὁσίας as a substantive cp. l. 1161. 

1. 1464. Βραυρωνίας. See noteonl.1453. The κλέμακες were either 
steps cut in the cliff, or (more probably) natural terraces rising one 
above another in the hill on which the temple stood. Diod. Siculus 
19. 2 speaks of τῆς καλουμένης κλίμακος. (There is a steep track lead- 
ing from the head of the pass of Glencoe to Fort William, known as the 
Devil’s staircase.) 

θεᾶς, the zen. of relation after κλῃδουχεῖν, which=«Andodxov εἶναι 
(not, as some take it, after xAiwaxas). For the office of κλῃδοῦχος cp. 
ἘΣ 51 n. 

1.1466. ἄγαλμα, ‘as an offering,’ in app. to εὐπήνους ὑφὰς (cp. 1. 312). 

1. 1467. uxoppayets. Cp. Alc. 20 ψυχορραγοῦσα, 10. 143 ἤδη 
προνωπής ἐστι καὶ ψυχορραγεῖ. The clothes of women who died in 
childbirth were dedicated to Artemis at Brauron. Here the honour is 
transferred to Iphigenia, who, according to earlier legends, was herself a 
goddess, and became by a very natural confusion identified with the 
Artemis whose temple she served. See Introduction, p. xvi. 

1. 1468. τάσδε, the women of the Chorus. This is addressed to Thoas. 

1.1470. γνώμης Stkatas. The allusion in these words must remain 
unexplained, until their connexion with what precedes or follows is 
satisfactorily determined. (See Crit. Appendix.) If they form part of 
the foregoing clause (τάσδε, etc.), they must mean ‘ the righteous decision’ 
of the Chorus, in resolving to save Orestes and Iphigenia at all risks. 
But if, as is assumed in the text, their connexion is with the lost passage, 
or with the following sentence ἐξέσωσα δὲ, etc. they may refer either to 
something Orestes has said or done, or else to Athena’s own ‘just 
decision’ at the trial, when she saved Orestes by deciding that an 
equality of votes was to secure acquittal (see on 1. 966). 


140 IPHIGENIA IN TAURIS, 
1. 1472. κρίνασα, ‘apportioning ;’ cp. 1. 965. 
kai, ‘and so,’ in accordance with this precedent. 
νόμισμα, ‘custom,’ as in Aesch. Sept. c. Theb. 257 Ἑλληνικὸν 

νόμισμα. Hermann quotes Elect. 1268— 

καὶ τοῖσι λοίποις ὅδε νόμος τέθησεται, 
νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ᾽ ἀεί. 

1. 1477. ἄπιστος (ἐστὶ), “ ἀϊδοθεγβ᾽ -ξ ἀπειθής. So πιστὸς, ‘obedient,’ 
Soph. Oed. Col. 1031 ἀλλ᾽ ἐσθ᾽ ὅτῳ σὺ πιστὸς ὧν ἔδρας τάδε, and the 
verb ἀπιστεῖν = ἀπειθεῖν in 7072 557, and elsewhere. 

1. 1478. Ὀρέστῃ τ᾽... ἀδελφῇ τ᾽ odxl=otre Ὀρέστῃ οὔτε ἀδελφῇ. 
Cp; 1. 1267 π. 

1.1480. πρὸς θεοὺς ἁμιλλᾶσθαι was proverbial. Cp. Acts 5. 39 
μήποτε καὶ θεομάχοι εὑρεθῆτε. Pflugk quotes Cic. de Senect. 2. 5 ‘ bellare 
cum ats. 

1, 1483. For the epithet εὐδαίμονα cp. 1. 1088. 

1. 1487. τὸ χρεὼν, ‘necessity. Cp. Soph. Azz. 1106 ἀνάγκῃ δ᾽ οὔτε 
δυσμαχητέον, also the chorus in Alcestis 962, etc., on the power of 
Necessity. There was a proverb of Simonides ἀνάγκᾳ δ᾽ οὐδὲ θεοὶ 
μάχονται. 

1. 1490. ἀδελφῆς. Both Artemis and Athena were said to be 
daughters of Zeus, the former by Leto, the latter by Metis, according 
to the older legend in Hesiod, 7heog. 856. 

l. 1491. ἔπ᾽ εὐτυχίᾳ -- εὐτυχῶς. Cp. ἐπ᾽ εὐτυχεῖ πότμῳ Loh. in Aul. 
1523. 

τῆς σωζομένης μοίρας would seem naturally to go with εὐτυχίας or 
(better) with εὐδαίμονες, ‘happy in your preserved fortune,’ i. 6. *‘ your 
preservation.’ But the orator Aristides has the phrase εἰ τῆς σωζομένης 
μοίρας εἴημεν, meaning, ‘if we were among the number of the saved. 
This must either have been a proverb, or Aristides must have quoted 
the present passage, and it is unlikely he should have been mistaken 
as to its meaning. Hence we had better render it so (after ὄντες). 

[Reiske refers σωζομένης to Artemis (after εὐτυχίᾳ), ‘ the good fortune 
which the saved goddess sends you.’ Paley explains it of Iphigenia, in 
contrast to the lot of the Chorus, who are not at present ‘saved.’ But 
in either case the separation of σωζομένης from μοίρας, with which it 
would naturally seem to agree, is very awkward. ] 

1. 1495. ὧς ov κελεύεις. What this command was we cannot tell, 
owing to the gap in Athena’s speech. (See on ]. 1470.) Probably she 
had bidden them continue awhile in the service of the goddess, with a 
promise of release hereafter. 

ll. 1498-1500. These three lines also conclude the Orestes and Phoe- 
nissae. They are spoken by the leader of the Chorus in behalf of the 
poet, and are an appeal to the judges to award him a prize. Six other 





NOTES. LINES 1472-1500. 141 


plays of Euripides have another conventional ending, the first line of 
which is πολλαὶ μορφαὶ τῶν δαιμονίων. (For this see concluding note on 
Helena, 1. 1688.) 

κατέχοις, ‘ protect,’ ‘ guard.’ 

μὴ Anyots. Our poet had already gained a first prize in 441, also for 
the Avppolytus in 428, as well as second and third prizes on other 
oceasions. . What prize, if any, he won by his /phzgenza in Tauris is 
unknown. 


SKETCH MAP ILLUSTRATING THE NOTE ON LINES 435-4388. 


(See page 85.) 


----.ο-ς--. 






PONTUS EUXINUS 


ΤΕΣ us 3; Greek Stadia 


Ὁ 50 100 200 300 400 500 600 








CRITICAL ἈΕΡΕΝ Ric. 


THE following pages do not profess to contain a complete apparatus 
criticus of the play, but merely a list of the most important variations 
and corrections, with a commentary, where required, supplementing the 
brief notices of various readings given in the footnotes to the text. An 
account of the MSS. and principal editions is added at the end of the 
Introduction. 

1. 3. Badham’s suggestion, δ᾽ ὕπο for δὲ mais (on account of the 
singular mais), is plausible, but not necessary. 

1. 6. Monk reads δίνας, but see note. 

1. 13. Lenting reads ᾿Αχαιοῖς (to go after λαβεῖν) unnecessarily. 

1,15. Hermann reads δεινῆς ἀπνοίας πνευμάτων δὲ τυγχάνων) making 
ἀπνοίας (joined with πνευμάτων) depend on τυγχάνων. But it was not 
a calm, but rather adverse gales, that detained the Greeks at Aulis 
(Aesch. Avam. 185, etc.), and πνευμάτων οὐ τυγχάνων, as explained in 
the note, really implies this. Kirchhoff suggests δεινὴ δ᾽ ἀπλοί᾽ ἦν, and 
other editors make various alterations in the line. Mr. England reads 
τε for ov, taking ἀπλοίας πνευμάτων τε as a hendiadys=‘dire straits 
caused by [adverse] winds.’ But he does not, I think, satisfactorily 
account for the insertion of οὐ by a transcriber. The change of the first 
τ᾽ to δ᾽, omitting 7’ after πνευμάτων, is all that is positively needed ; but 
I prefer the dative ἀπλοίᾳ to the gen. ἀπλοίας in this construction. (See 
note.) 

1. 24. There is no need for Monk’s correction τέχναι, the subject of 
“EAAnves being easily supplied before the verb. Cp. 1. 215. 

1. 36. Possibly” Aprepts is a gloss to explain θεὰ, since the name of 
the goddess would be well known to the Athenians. Weil substitutes 
χρώμεσθ᾽ for ἴΑρτεμις, which simplifies the construction, but is merely a 
conjecture. He also regards ll. 40, 41 as an interpolation, since Iphi- 
genia’s actual part in the sacrifice is explained at 1. 622, and need not 
be anticipated here. But her reluctance to the office is so marked a 
feature in this play that it is improbable she would have allowed the 
bare assertion θύω γὰρ, etc. to pass without explanation. 

1. 45. Markland and others read παρθενῶσι.. . . μέσοις, ‘the maiden’s 
chambers ;” but the text is plain. 


CRITICAL APPENDIX, 143 


1. 50. Porson would read μόνος λελεῖφθαι στῦλος εἷς, etc., Kirchhoff 
μόνος δὲ λειφθεὶς, etc., with ἐξ for ἐκ δ᾽ in 1. 51. But the meaning is 
clear without εἷς, after correcting the obvious errors in the MSS., ἐλήφθη 
and καθεῖμαι (1. 52). 

1. 51. Hermann inserted ye after ἐκ δὲ, to avoid the T in ἐπῖκράνων. 
But there are other instances of such lengthening before xp, mp, 7p, 
though it is comparatively rare in compounds. 

ll. 59, 60. These lines are probably spurious, anticipating the narrative 
given at 1. 920. As Iphigenia’s dream was concerned only with her 
δόμοι πατρῷοι (1. 51), any reference here to Strophius and his family is 
obviously irrelevant. 

1.62. Badham reads ἀποῦσ᾽ ἀπόντι, but the antithesis conveyed in the 
text is more forcible than the mere emphasising the fact of her separa- 
tion from Orestes. 

1. 67. Elmsley’s alteration to φύλασσε does not improve the sense. 
See note. 

1. 70. This line is perhaps rightly regarded as an interpolation (Bad- 
ham, Nauck, etc.) not so much on account of the interruption of the 
single-line dialogue (στιχομυθία), which sometimes occurs (e.g. at 1. 811, 
Alc, 818, Bacch. 1270, etc.), but because the statement of the place 
whence they came is needless, and Orestes in his present excited state of 
mind would be unlikely to waste words in explanation. Hermann puts 
1. 76 after 1. 71, giving two lines to Orestes and making the single lines 
begin at 1. 72. [If the line be retained, ἔνθα ναῦν ἐστείλαμεν must mean, 
‘whither we directed our course.’ Cp. ναυκληρίαν στείλας Alc. 112.] 

1. 76. Possibly this line ought to be continued to Pylades, signifying 
his acquiescence in the warning given by Orestes at 1. 67. 

1. 84. An evident interpolation from 1. 1455. Here it was probably 
introduced as a marginal note by way of reference to that passage, and 
afterwards crept into the text. 

l. 97. Kirchhoff’s κλυμάκων for δωμάτων seems a needless alteration, if 
ἐκβησόμεσθα be explained asin the note. The Aldine reading is δωμάτων 
πρὸς ἀμβάσεις. 

1. 98. For μάθοιμεν (Reiske) see note. The Florentine reading ἄρ᾽ οὖν 
for ἂν οὖν is perhaps to be preferred, though the double ἂν is common. 

1. 99. Hermann reads ἢ for ἢ and suggests μὴ, which Paley adopts 
(‘ unless we open,’ etc.) This, as Mr. England rightly observes, sacrifices 
the necessary alternative introduced by πότερα. 

1. 100, Various alterations of ὧν οὐδὲν ἴσμεν have been proposed, e.g. 
ὧδ᾽ οὐδὸν ἔσιμεν (Badham), ὧδ᾽ ἄδυτον ἔσιμεν (Wecklein), ἱερὸν (Kochly), 
etc. But see note. 

1. 112. The MSS. vary between mpoopépovre and προσφέροντα. The 
dual is preferable, since both were to join in the enterprise. 


144 IPHIGENIA IN TAURIS. 


ll. 116, 117. The MSS. give these lines to Orestes, but they form a 
fitting conclusion to Pylades’ speech, the object of which is to reassure 
his desponding friend. The following words ἄλλ᾽ εὖ γὰρ εἶπας, etc. are 
obviously the degznning of Orestes’ reply. [Dindorf omits these two 
lines as spurious, and Wecklein puts them after 1. 105.] 

11. 123-136 were restored by Tyrrhwitt to the Chorus; the MSS. give 
them to Iphigenia. 

], 130. Mr. England, rendering tréutra, ‘ escort,’ and referring πόδα to 
Iphigenia, reads τᾶς σᾶς ὁσία, which improves the metre and defines 
κλῃδούχου more precisely. But the metre may stand (see note), and the 
σᾶς is not absolutely required, since the context clearly shows whose 
priestess Iphigenia is. 

1.135. Evpetav is an easy correction for the MS. Evpwray, unless 
we are to suppose Euripides ignorant of the fact that the Tauric Cher- 
sonese was part of Europe. The eastern boundary of Europe was rather 
vaguely defined, but the Tanais was usually taken as the limit. 

1. 141. Seidler and others read the gen. χιλιοναύτα, μυριοτευχοῦς, in- 
serting σπέρμ᾽, or some similar noun, before ᾿Ατρειδᾶν. The τῶν is a 
later MS. insertion, and the κλεινῶν is open to suspicion on account of 
κλεινᾷ immediately preceding. Hence Monk substitutes μέγ᾽ ἀρίστου. 

ll. 143, 145, etc. The text reading of this corrupt passage is due to 
Hermann and Heath, id (with 7) for ὦ, and μολπαῖσι Bods for the un- 
metrical μολπᾶς βοᾶν. Wecklein reads τὰν οὐκ εὔμουσον μέλπουσα βοᾶν, 
a good emendation. Elmsley keeps ὦ δμωαὶ, etc., inserting καὶ before 
τᾶς, and omitting βοᾶν as a gloss to explain οὐκ εὐμούσου μολπᾶς. 

1. 150. tolav is Dindorf’s emendation for ofay. Schone thinks some 
participle, such as ἀπλακόνθ᾽, has been lost after (was, which Elmsley 
would omit as a gloss. Wecklein is more likely right in omitting 
ὀνείρων, since ὄψιν is sufficiently defined by νυκτός. 

1. 161. Kirchhoff’s ἐννοτίους for ἐν νώτοις is quite unnecessary. See 
note. 

1.184. The MSS. agree in reading péAeov, but many editors adopt 
Musgrave’s plausible alteration peAopévav, suggested probably by Phoen, 
1304 ἰαχὰν μελομέναν νεκροῖς. Schone reads μελέων, to go with μολπαῖς. 

11, 186-202. The MSS. give these lines to Iphigenia, as well as 
ll. 203-235. In that case, not to mention the disproportionate length 
of Iphigenia’s part, the Chorus would fail to perform their promise (1.179) 
‘of joining in the lament. The only difficulty about the arrangement in 
the text (Musgrave’s) is with regard to the words πατρῴων οἴκων in the 
mouth of the Chorus. But Hartung is probably right in regarding them 
as an interpolation from 1. 154. If they are retained, Hermann’s sugges- 
tion of inserting σῶν (or τῶν σῶν) before πατρῴων may be adopted. 

1, 189. Badham’s reading τίνος ἐκ comes nearer the MS, τίν᾽ ἐκ than 


CRITICAL APPENDIX, 145 


Hermann’s τίς ἔτ᾽ ἐκ, and makes good sense. Kochly reads οὐκέτι τῶν, 
Wecklein οὐκ ἔστιν ἔτ᾽. 

ll. 192, 193. The & in the text is transferred from the next line. Weck- 
lein inserts μέτεβασ᾽ after ἱερὸν, Hermann μετέβαλεν. Kochly reads ἱερᾶν 
apy’ αὐγᾶν ἅλιος ἄλλᾳ προσέβαλεν, ὅτ᾽ ἔβα, etc. (See note.) 

1. 195. ἄλλαις (Seidler), sc. ὀδύναις, is an improvement upon the MSS. 
ἄλλοις (μελάθροις), unless the latter word be taken to mean ‘ generation ’ 
(Wecklein, Geschlecht), which is doubtful. 

1, 200. The MS. γ᾽ after ποίνα is not wanted. Hartung reads ποίναμ᾽, 
but the transposition of Τὰν ταλιδᾶν is the simplest alteration. 

ll. 208, 209. Badham’s suggested transposition of these lines, making ἃ 
μναστευθεῖσα refer to Clytaemnestra is on the whole satisfactory. Those 
who refer it to Iphigenia either adopt the desperate expedient of taking 
it with vaiw eleven lines below, or else place 1. 208 of the MS. after 220. 
This is hardly probable, though the contrast with ἄγαμος, etc. would have 
some force. There is, however, a similar contrast with τλάμων, according 
to the present text. 

1, 215. Canter and Nauck needlessly involve the sentence by reading 
ἐπιβᾶσαν. With ἐπέβασαν a connecting particle δ᾽ is required after ed«- 
ταίαν. Hermann inserts εὖτ᾽ before εὐκταίαν, Kirchhoff ἂν before ἱππείοις. 

1. 226. The participle αἰμάσσουσα has been justly suspected, both on 
account of the metre and the tautology with αἱμόρραντον. Perhaps 
Monk’s emendation réyyovo’ might be adopted, although any correction 
is of course conjectural. Others, with less probability, consider βωμοὺς 
an interpolation. Kochly reads βωμοῖς. 

_], 232. Hartung thinks the words ἔτι βρέφος ἔτι have been interpolated 
from the similar passages in ll. 834, 1239. The metre is improved by . 
their omission. 

1. 246. For ὄνομα Monk reads σχῆμα, ‘dress,’ supposing the MS. 
ὄνομα to be a correction of ONHMA corrupted from CXHMA. But 
the text reading, though an unusual form of expression for τί ἐστι τῆς 
τοὔνομα ; need not on that account be altered. — 

1. 258. To avoid the difficulty involved in an over literal interpreta- 
tion of οὐδέπω (see note), Nauck reads ἐξ ὅτου, Seidler and others οἵδ᾽, 
ἐπεί. The latter comes nearer to the MSS., but οἵδε cannot be right, 
since the strangers are not yet present. 

1. 284. Hermann, unnecessarily, reads καὶ βοᾷ’ κυναγὸν ὧς, etc., making 
κυναγὸν refer to the Fury, in apposition with τήνδε. 

1. 288. ἐκ χυτώνων. No emendation yet proposed of these words is 
even probable. Hartung’s χελυνῶν is plausible, but the word in 
this sense lacks authority. Markland suggested ἐχιδνῶν, Hermann 
χλιδώνων (‘necklace’ of vipers), Musgrave χαλινῶν. Kirchhoff reads 
ἐκ τρίτων αὖ --τρίτη, comparing Orest, 1178, Rauchenstein ἡ δ᾽ αὖ τρίτη 

Ι, 


146 IPHIGENIA IN TAURIS. 


νῦν. I have therefore retained the MS. χιτώνων as a possible reading 
(see note), marking it however as doubtful. Elmsley may be right in 
supposing that the name of some place, whence the Fury came, is lost, 
and in constructing ἐκ, etc. with ἐρέσσει. 

1. 294. For Badham’s emendation ἃ ᾽φασκ᾽ see note. 

1. 295. One MS. appears to have the correction θαμβούμενοι, which 
Seidler adopts. But the use of the middle of θαμβεῖν is more than 
doubtful, and the correction itself is uncertain. 

1. 300. Markland’s alteration ὥσθ᾽ for ws is possibly right, but see 
note. 

A variant reading πέλανον, ‘blood-gouts,’ may be due to the occurrence 
of the same expression (αἱματηρὸν πέλανον) in Alc. 851, hes. 430. It is 
obviously out of place here. 

1. 306. μικρῷ, the Aldine reading, is the simplest correction of the 
MS. μακρῷ. Nauck reads od μακρῷ, Wecklein ἐν παύρῳ, which is equiva- 
lent to μικρῷ, but does not come quite so near the MS. reading. 

1, 312. Lucian, quoting this passage, has the reading εὐπήκτους, Her- 
mann reads εὐπτύκτους, a word which is not found elsewhere, though 
easily compounded. That the garments were double-folded for the 
purpose may be assumed as a fact, but need not be distinctly stated ; 
also the text reading εὐπήνους has its own force. (See note.) 

1. 343. Badham, objecting to the middle φροντιούμεθα, would read 
φροντιοῦμεν οἷα χρή. Reiske, retaining φροντιούμεθα, proposed ὅσια for 
οἷα. Possibly θεῖα may be right, supposing the corruption to be confined 
to this one word, which is by no means certain. Madvig conjectures ov« 
ἀφροντιστήσομεν. 

1. 349. Nauck, without sufficient reason, rejects this line as spurious. 

1, 353. The MSS. read αὐτοὶ κακῶς πράξαντες, but with κακῶς we 
require the pres. πράσσοντες, and even then we get a mere repetition of 
δυστυχεῖς. Seidler’s καλῶς (a very simple correction) seems to remove 
all difficulty (see note), and the past part. πράξαντες is quite sufficient as 
a note of time, without the addition of πάλαι or πότε, which Hartung 
desiderates. 

1. 359. Pierson’s οὗ for the MSS. of is an improvement, though οἱ 
might refer to αὐτοὺς in 1. 357, with Aavatda in apposition. 

1.378, The MSS. read κακῶν here, as κακῶς for καλῶς in 1. 353. This 
confusion is frequent ; here the sense determines for καλῶν, 

1. 382. Badham is probably right in rejecting this line. Although the 
Greeks, as well as other nations, recognised pollution from childbirth, 
it would hardly have been viewed in that light by its presiding goddess 
(“Aprejus Aoxia). But there is no external evidence of spuriousness. 

1, 386. I have retained the MS. reading ἔτεκεν ἂν, merely transposing 
the words for the sake of rhythm. Porson and others read ἔτικτεν, 


CRITICAL APPENDIX. 147 


Hermann ποτ᾽ ἔτεκεν, but the ἂν, as Hartung observes, is necessary, as 
stating an hypothesis, not a fact—i.e. ‘7/ she were so foolish, she could 
not be Leto’s daughter.’ The protasis to ἂν ἔτεκεν (=€i οὕτως ἀμαθὴς 
jv) is implied in τοσαύτην ἀμαθίαν. 

1. 395. The insertion of Ἰοῦς (by Erfurdt, Hermann, and others), to 
fill the blank in the MSS. after διεπέρασε(ν), is of course conjectural. 
A corrector of the Florentine MS. added ποτε, but a spondee is required. 
Schone reads πόντου to follow οἶδμα. 

1. 404. Dindorf reads κούρα δία, i.e. Iphigenia, as subject of τέγγει, 
taking αἷμα as a sort of cognate accus., ‘moistens with blood.’ The text 
reading is due to Elmsley. 

1. 410. Rauchenstein’s correction ἔπεμψαν for MS. ἔπλευσαν is almost 
necessary, unless the latter can be taken in an almost transitive sense, or 
else ὄχημα as a cognate accus.=vectonem, instead of vehiculum, its 
proper equivalent. Dindorf reads πόρευσαν. 

1, 413. The line as it stands does not quite correspond to the strophic 
line 399, but no quite satisfactory correction has been proposed. The 
corruption, if any, must be in ἐπὶ πήμασι, and βροτῶν may be a gloss. 
Wecklein reads ἐπὶ (Mr. England ἔν τε, but the τε is questionable) ποθή- 
μασιν. Monk’s transposition of ἐλπὶς and éyever’ helps to improve the 
metre. 

1. 452. The text reading ὀνείροισι συνείην (Kirchhoff) is perhaps the 
best correction for metre and sense of the MSS. ὀνείρασι συμβαίην. Weil, 
however, reads τάν γὰρ ὀνείροις ἀποβαίη, ‘ may what I have seen in dreams 
be fulfilled, taking δόμοις, etc. with ἀπολαύειν. This is plausible: Her- 
mann’s émBainy δόμοις gives a doubtful construction. 

1.456. Markland’s δίδυμοι for διδύμοις is an improvement, The initial 
σ of συνερεισθέντες might easily cause the error. 

1. 466. Kochly and others omit Ἕλλησι διδοὺς, the former as a gloss 
on ἡμῖν, the latter as an insertion to complete the metre. But παρ᾽ ἡμῖν 
refers, not to Greece, but to their adopted country of Tauri, and ovx 
ὁσίας requires Ἕλλησι to define its extension. 

1. 477. For the MS. κακὸν, which may very well stand (see note), 
various alterations have been proposed, as σαφῶς, βροτῶν, ὅποι, ἀπὸν, 
τέλος. If any change be made, the last of these (Weil) makes the best 
sense. 

1. 486. A doubtful line, apparently an illustration of 1. 485, introduced 
from the margin into the text. Paley, who retains it, draws a distinction 
between μέλλων, signifying a more remote future, and ἔγγὺς, ‘close at 
hand.’ But μέλλειν fer se has no such restricted force, and may be used 
of any future event, whether near or distant. 

1. 498. The MSS, γύναι (for yéver) was evidently copied in error from 
1. 496. 

L 2 


148 IPHIGENIA IN TAURIS. 


1. 556. Hartuny’s alteration αὐτὸς for οὗτος is perhaps an improve- 
ment; but the text may stand. 

1. 558. The MS. τήνδε is suspicious, as implying actual presence (cp. 
1. 258 n.) Elmsley’s αἷμα may be adopted for the sense, but it is a mere 
correction without authority. Weil reads τῇδε, Hermann τῷδε, 

1. 560. Mr. England’s suggestion οὐ τι for οὐ τὰ is plausible. 

1. 573. The Florentine MS. has λείπεται as a later correction of 
λυπεῖται. Badham and some others adopt this; i.e. ‘ one thing is left 
(to complete his misery).’ This is less likely than even λυπεῖται. Kochly 
reads λυπηρὸν, but any certain restoration is impossible. 

1.576. The MS. reading τί δ᾽ ἡμεῖς οἵ τ᾿ ἐμοὶ yevynropes is clearly wrong, 
the required sense being ‘ what of our parents?’ not ‘ ws avd our parents.’ 
The change too of the plural ἡμεῖς to the singular ἐμοὶ is awkward. 
Sch6ne’s correction of φίλοι is as simple as any that has been proposed. 

1. 580. τῇδε is a probable emendation for μάλιστά γ᾽ οὕτω. Nauck 
reads τοῦτο, which is the wrong pronoun to refer to something that 
follows; Weil μάλιστά γ᾽ ὧδε, but the ye is not wanted. Probably οὕτω 
was a gloss to explain τῇδε in its adverbial use. 

1, 588. The MSS. reading ἀγγεῖλαι (infin.), for which Markland’s 
ayyetAar (opt.) is an easy correction, has been suspected on account of 
the occurrence of the same word in 1. 582. Hence Musgrave and others 
read ’Apyddev, Wecklein ’Apyetos. On the other hand, it is plausibly 
argued that the repetition of the verb is intentional, in order to make 
this passage conform as closely as possible, in language as well as senti- 
ment, to the preceding one; nor is the direct mention (as in ᾿Αργόθεν) 
of the place whence the messenger should have come ἃ matter of neces- 
sity. On the whole then the slight alteration in the text, with the 
insertion of τ᾽ after τὰς in the next line seems to be all that is needed. 
Hermann reads ἀγγείλας, which is awkward with another participle 
(μολὼν) directly following. 

1. 633. Several alterations of κατασβέσω (e.g. κατακλύσω, κατασκεδῶ, 
καταστελῶ, etc.) have been proposed, through a misunderstanding of 
the text. (See note.) 

1. 643. Portus’ alteration of πιστὰς into ἀπίστους gives a mere repe- 
tition of ἄελπτα (1. 639), to which πιστὰς forms an effective contrast. 

1. 644. A word of no particular importance has dropped out after 
ῥανίσι. Elmsley’s suggestion βαρβάρων would supply both sense and 
metre. 

1. 647. μακαιρᾶς (Kirchhoff), for MS. μάκαρος, does not perfectly 
answer the strophic line (643). Sch6ne’s μακάριος would do this, but 
an epithet for τύχας seems to be wanted. Seidler read paxapos iw, but 
ὦ, not tw, is the right word in a simple address. 

1. 651. The MSS, reading πότερος ὃ μέλλων (sc. διόλλυσθαι) cannot 


μ᾿ 


CRITICAL APPENDIX. 149 


stand, it being no longer doubtful which of the two friends was to die. 
Kochly reads πότερος 6 μέλεος ὧν, Wecklein μέλεος μᾶλλον, but Her- 
mann’s μᾶλλον (without μέλεος) seems preferable. The division of the 
Chorus from 1. 651 into two parts, combining to form an Zfodus at 
πότερος, etc., is also due to Hermann. 

1. 672. Porson reads διῆλθον, “1 was considering,’ Markland δίελθε, 
‘do thou consider.’ But διελθεῖν λόγον means ‘to relate,’ not ‘con- 
sider,’ and the verb) should be in the imperfect. Also μάθοις in Orestes’ 
answer points rather to something suggested by another person, than to 
what is passing in one’s own mind. 

1, 679. The MSS. σώζεσθ(αι) αὐτὸς is objectionable on account of 
the elision or crasis of az. Of the five instances quoted three occur in 
choral odes, and the remaining two are doubtful readings. Nauck 
reads σωθεὶς δ᾽ from Badham. (See note.) 

1. 682. Hermann (from one copy) reads dkAnpov, ‘as being (now) the 
husband of a dowerless wife,’ and therefore likely to desire the death of 
Orestes, which would make his sister éyAnpos. This is hardly satis- 
factory. 

1. 692. λείπειν is Monk’s correction for the MSS. λήσειν, λήγειν. 
The Palatine has λύσειν, but λύειν βίον is a doubtful phrase, and λείπειν 
or λιπεῖν (Badham) seems probable. 

1, 720. Elmsley, in deference to Porson’s dictum (on A/ed. 675) that 
ye following 7a is not Attic, proposed καίπερ ἐγγὺς ἑστηκὼς (after- 
wards ἑστῶτος) φόνου, Monk and Badham κεὶ τοῦδ᾽ ἐγγὺς ἕστηκας. 

l. 727. The right reading πολύθυροι (for MS. πολύθρηνοι) is pre- 
served by Aristotle, Rez. 3. 6. 

1, 736. This line is regarded by Badham and others as an inter- 
polation, chiefly because it breaks the στιχομυθία. But see note on 
1, 69, and observe that here the real στιχομυθία may begin at 1. 737, 
Orestes’ question at 1. 734 being merely an interruption of Iphigenia 5 
speech. Besides this, the repeated mention of ‘ Argos’ as the destina- 
tion of her letter seems to be intentional. Cp. ll. 588, 589, 733. 

1, 744. The suggested emendations δώσεις or δώσειν, or the change 
from τοῖς ἐμοῖς to τοῖσι wots are unnecessary (see note). It is most 
unlikely that an original reading δώσεις should have been changed to 
δώσω, with ἐμοῖς following. 

1, 781. Some give this line (as well as the exclamation ὦ θεοί) to 
Orestes. There seems to be no occasion to alter the MSS. distribution 
of parts, though there is force in Paley’s remark that Orestes would 
hardly have refrained from some exclamation, after hearing his own 
name twice mentioned. 

1, 782. This line is either spurious, or has been transferred from some 
other connexion. Many editors assign it to Iphigenia, reading ἐρωτῶσ᾽ 


150 IPHIGENIA IN TAURIS. 


from one MS. Hermann, also reading ἐρωτῶσ᾽, puts it after 1. 809. 
Hartung reads εἰς τὰ πίστ᾽ ἀφίξομαι (Weil ἀφίξεται), retaining the rest of 
the line as in the text. The only possible meaning, as it stands, ‘ perhaps 
if I interrogate you, I shall hear something incredible,’ is obviously out 
of place here. 

1. 807. Seidler reads ye for τε, and Elmsley ot ᾿κπέρυκ᾽ ἐγὼ, which 
makes a harsh sounding line where no alteration is needed. 

1. 819. A doubtfui line. If any change be made, Kochly’s εὖτ᾽ Gp’ 
for οὐ yap—‘ when that noble marriage took me from her,’ deserves 
attention. 

1, 828. There seems to be no valid reason for rejecting τηλύγετον. 
Mr. England, slightly altering the order of the words, reads τηλικόνδ᾽ 
(in contrast with 1. 834), and inserts πλανῶντ᾽ before ὦ φίλος. Kochly 
also thinks some participle is required, and suggests μολόντα or ¢a- 
VvevTa. 

1. 836. The text follows Markland’s emendation of the MSS. εὐτυχῶν 
ἐμοῦ. Hermann reads κρείσσον᾽... εὐτυχῶν tuxav, making Iphigenia 
dwell upon the happiness of Orestes rather than her own. Wecklein is 
probably right in suspecting τί φῶ; to be an interpolation. 

1. 859. δόλιον is Monk’s probable correction for the MSS. δολίαν. 
The feminine forms of δόλιος rarely occur. Hermann reads δόλι(αλ), 
adverbial. 

1, 864. Hartung’s ἀπάτορα πατέρα, πότμον ἄποτμον, though not 
necessary, is worth consideration. 

1. 866. The text follows Monk in putting this line immediately after 
ἄλλα δ᾽ ἐξ ἄλλων κυρεῖ, instead of after εἰ σόν γ᾽ ἀδελφὸν, etc. The 
assignment of parts varies in different editions, the MSS. giving all to 
Orestes from ἄλλα (865) to τόλμας (869). At all events the words 
δαίμονος τύχᾳ τινὸς are best given to Iphigenia in continuation of the 
preceding line, and also because Orestes speaks elsewhere throughout 
this scene in iambic trimeters. 

1, 869. Perhaps we should omit δεινᾶς with Monk, and read ἔτλαν, 
δείν᾽ ἔτλαν, as Paley*suggests. 

1. 886. Markland reads ἀνὰ for dpa, to govern φῦλα, but the con- 
struction in the text is admissible (see note), and is further improved by 
Reiske’s correction δι ὁδοὺς from διόδους. With the MS. reading both 
nouns (φῦλα and διόδους) will be in the cognate accus. after στείχω. 

1. 898. One MS. inserts φανεῖ after ᾿Ατρείδαιν, but it is probably a 
gloss to supply a verb with ἐξανύσας, the original reading for ἐξανύσαι 
in 1]. 897. 

1. gor. Hermann’s correction (in text) for the MSS. καὶ κλύουσ᾽ 
ἀπαγγελῶ seems all that is required. The Chorus cannot be supposed 
to have any intention of ‘announcing’ the news. Mr, England, ob- 


CRITICAL APPENDIX. ΤῊ 


jecting to the participle κλύουσα without a finite verb (but see note) 
reads kod κλύω παρ᾽ ἀγγέλων. 

1. 914. ἐστὶ, for the MS. ἔσται, is an almost certain correction, but 
πάντα may stand (see note). If this be changed, Schone’s τἀμὰ has 
much in its favour. 

1.942. The MSS. reading ἔνθεν pot πόδα (for which Elmsley reads 
pov) has been variously emended. Badham proposed ἔστε for ἔνθεν, 
keeping μοι, Hermann ἔνθ᾽ ἐμὸν, whence Nauck and Wecklein read 
ἔστ᾽ ἐμὸν πόδα, which I have adopted in the text. 

1. 952. Scaliger’s correction αὐτῶν for αὐτοῦ is probable. By re- 
moving the emphasis on πώματος (‘ever the cup’) it makes Schone’s 
proposed transposition of ll. 953, 954 to follow 1. 950 unnecessary. 

1. 961. To avoid the final elision, Kirchhoff, Nauck, etc. omit the 7’ 
and put δ᾽ after εἰπὼν in 1. 964. 

1. 966. Seidler’s διερρύθμιζε (for διηρίθμησε) is a probable emenda- 
tion. 

1. 975. Blomfield needlessly alters σώσει to σώσοι (see note). 

11. 987, 988. Hermann puts a comma after ἐπέζεσε, taking σπέρμα 
after ἄγει only, in spite of the remote position of τε. Badham, re- 
taining de? (altered by Canter to ἄγει) reads διαπονοῦσ᾽ ἀεί. 

1. 992. κτάνοντι, Heath’s correction for κτανοῦντι, a possible but 

doubtful form, either of the fut. or desiderative pres., found in Hom. 72. 
18. 309 κτανέοντα. Monk reads κτείνοντι, Hermann τοῖς κτανοῦσι, 
but the last weakens the allusion to her father’s individual act, which 
the context shows to be intended. 
_ 1. 994. Mr. England reads ἀπαλλάξαι θέλω and σῶσαί τ᾽ és οἴκους, 
supposing the θέλω to have been shifted into 1. 993 (where Markland 
altered it to πάλιν) and the text reading ἀπαλλάξαιμεν ἂν to be a sub- 
sequent accommodation. But perhaps no change is needed (see note). 

ll. 1004, 1005. Kirchhoff proposed οὐδέ σ᾽ εἰ... σώσασαν, Nauck 
reads σῶσαι τὰ σ(ά). 

ΠῚ. τοῖο, 1011. Dindorf, with much probability, rejects these two 
lines as spurious. They contain the doubtful Atgic form ἐνταυθοῖ, and 
are a mere repetition of Orestes’ expressed resolve to carry off his sister 
or perish in the attempt. For the MSS. ἥξω δέ γ᾽ Canter reads ἄξω δέ 
σ᾽, and Markland μὴ αὐτὸς for καὐτός. Some such corrections are neces- 
sary, if the lines are retained; and Seidler’s ἤνπερ καὐτὸς ἐντεῦθεν περῶ, 
‘if I pass hence,’ is perhaps better than any.] 

ll. 1014, 1015. Between these two lines a passage, perhaps of some 
length, must (as Kirchhoff observed) have fallen out. Apollo had 
nowhere predicted that Orestes should see his sister’s face; nor is 
Seidler’s conjecture probable, that the word ovyyovos (1. 86) in the 
original oracle may have been capable of an ambiguous interpretation, 


152 IPHIGENIA IN TAURIS. 


‘your sister’ or ‘my sister’ (Artemis). Goethe, however, has made this 
the turning point of his play. 

1. 1016. ἥδε BovAevots is Markland’s correction for the MSS. ἡ δὲ 
βούλησις. The latter would come in very tamely after all Iphigenia 
had said (Il. 989, etc.) about her determination to act with Orestes. 

ll. 1025, 1026. These lines have been unreasonably suspected. Iphi- 
genia naturally desires to know how Orestes, if concealed in the temple, 
means to proceed, whether by violence or craft; hence she interposes 
the question ὧς δὴ σκότος, etc. 

1. 1027. ἱεροῦ is Dobree’s emendation of the MSS. tepot. Markland 
substitutes a compound of his own invention, ἱεροφύλακες. 

1. 1031. Kirchhoff, Nauck, etc. read σαῖσι μανίαις for σαῖς ἀνίαις, 
but the context shows that it was the crime of Orestes, rather than his 
madness, that Iphigenia thought of turning to account. 

1. 1036. Nauck unnecessarily alters ἔχουσ᾽ to ἔχονθ᾽, referring it to 
Orestes and αἰτίαν to the ‘reason’ why he must not be sacrificed, viz. 
his alleged blood-guiltiness. 

1, 1046. The MSS. reading φόνου is probably right (see note) ; other- 
wise Brodaeus’ correction πόνου is the simplest. Others are δόλου, 
λόγου, and χοροῦ. The last (Winckelmann’s) is a tempting emendation, 
if any were needed. It is a stage metaphor =‘ what part shall Pylades 
play?’ Cp. Plato, Auth. p. 279 τὴν σοφίαν ποῦ χοροῦ τάξομεν ; ‘where 
shall we rank wisdom ?’ 

ll. 1050-1055. These lines have been variously arranged.. Monk and 
Badham assign the whole passage to Orestes, (making τἄλλα refer to 
the devices for getting the image out of the temple); others give 1. 1052 
to Iphigenia. The sense cannot decide the question as to either line 
1051, 1052, each remark being appropriate to either speaker. The 
arrangement in the text is according to Kirchhoff (1867) and Nauck. 
Monk rejects 1. 1055 as spurious, chiefly on account of the grammar in 
ἴσως συμβαίη. But with Markland’s correction ἂν πάντα (for MSS. 
ἅπαντα) the verse may be allowed to stand. 

1. 1059. The MSS. read φίλου τ᾽ ἀδελφοῦ, in which case συγγόνου 
must mean their cousin Pylades. But it is unlikely that he would be 
mentioned to the exciusion of Electra, and he is afterwards included 
(1. 1065). Seidler’s reading φίλου τ᾽ ἀδελφοῦ φιλτάτης τε συγγόνου 
is almost equally probable with that in the text. 

1. 1071. Dindorf, Nauck, etc. properly reject this line, as a needless 
addition, involving the ungrammatical use of ὅτῳ for ἥτινι, as well as 
the mention of τέκνα in the case of a Chorus presumably composed of 
virgins (1. 130n.). 

1. τορι. Most editors adopt Barnes’ correction οἰκτρὸν for οἶτον. 
This is of course easier, but it is unlikely that a copyist, finding οἰκτρὸν 


" — δ 


CRITICAL APPENDIX. 153 


in the MSS., would have changed it to οἶτον. Probably Euripides was 
led to use the latter word by a recollection of Hom. //. 9. 563, quoted 
in the note. 

1. 1102, ὠδῖνι φίλας (or φίλον) is a correction by Portus and Mark- 
land for the MSS. ὠδῖνα φίλαν, which involves a rather awkward appo- 
sition with θάλλος, making ὠδῖνα =the place or scene of her travail. 

1. 1113. Nauck reads ἐν @ tds “λλανοφόνου, to answer the strophic 
line 1096. But such close correspondence is unnecessary in a Glyconic 
system, which allows a vegular verse, having the Choriambus (- vv -) 
in the middle, to answer antistrophically to an zrregular verse with the 
Choriambus at the end. Only if the line in stvophe is dactylic (as 
1. 1092), the aztistrophe should correspond exactly; hence dAdAvpév | wv 
ἔπὶ is a necessary correction in 1. 1111 for dAdpév ἱ ὧν ev. 

1. 1116. Ἑλληνοθύτους, a probable emendation for μηλοθύτουξβ, a 
common epithet of altars, but inappropriate to one on which human 
sacrifices alone were offered. Hence Musgrave reads οὐ μηλοθύτους. 

1. 1117. Kirchhoff’s τὸν, should certainly supersede the MSS. ἄταν, 
which could not, under any circumstances, be an object of envy. Kochly 
reads αἶσαν. 

1. 1120. The MSS. μεταβάλλει is certainly corrupt. Hermann makes 
sense of it after a fashion by reading δ᾽ εὐδαιμονία for δυσδαιμονία, but 
this introduces a very commonplace sentiment, and involves the repe- 
tition of ἀνάγκαις after σύντροφος, which seems naturally to govern 
δυσδαιμονίᾳ. The anapaest too (μέταβᾶλ | λει) in the dase of a Glyconic 
verse is extremely rare. We merely require some epithet, such as 
Badham’s τᾷ πάλαι, for δυσδαιμονίᾳ. The reading μεταβάλλει may 
possibly have arisen from a recollection of a parallel passage, such as 
ai μεταβολαὶ λυπηρόν, quoted in the note. 

11. 1134-1136. For Hermann’s reading ἵστία te mpdtovor .. . πόδας 
τε see note on the passage sub fin. The difficulty is increased by the 
uncertainty of the text in the antistrophe, 1]. 1148, etc. 

1. 1144. The MSS. reading παρθένος makes doubtful sense with evdo- 
κίμων γάμων, whether it be rendered ‘a maiden of noble birth,’ or 
‘destined for a noble husband.’ Paley’s suggestion πάρος ἐν εὐδοκίμοις 
γάμοις, ‘where erewhtle (I used to stand) at nuptial feasts of high 
renown, is worthy of notice. 

1. 1146. πρὸς is Hermann’s ingenious correction for the MSS. ματρὸς 
(sometimes written μρὸς), with περὶ for παρὰ in 1. 1145. He thus gets 
rid of the superfluous εἰς in the strophe, 1. 1131. Such an expression as 
‘whirling my foot from beside my mother’ for ‘quitting my mother’s 
side to join in the dance,’ would be a strange one; to say nothing of 
the awkwardness of making παρὰ govern φίλας ματρὸς, with πόδα 
between. Badham and some others read θιάσοις for θιάσους, taking 


154 IPHIGENIA IN TAURIS, 


εἱλίσσουσα as intransitive = ‘dancing,’ and joining παρὰ πόδα with ματρὸς, 
matris vestigia premens. 

The next line (1148) is very corrupt. The MSS. read ἁβροπλού- 
roto xaitas, for which Markland’s χλιδᾶς is an easy correction, XAITAC 
and XAIAAC being very much alike. Wecklein prefixes τᾶς, to which 
I have added θ᾽, to connect the two clauses more closely. 

1.1168. Kirchhoff’s alteration of τὸ into tt is unnecessary (see note). 
There is some probability in Wecklein’s correction τοῖν ξένοιν, on 
account of the dual δεδράκατον following. The dual and plural numbers 
are however often interchanged. 

1.1174. The MSS. have τόδ᾽ ἔτλη tis ἂν, hence some editors retain 
the τόδε, others the zs. The former may perhaps more easily be 
spared. Nauck, without necessity, inserts γ᾽ after βαρβάροις. 

1. 1181. Monk is possibly right in reading kat μὴν (‘and besides’ or 
‘ay and’) for the MSS. καὶ viv. 

1. 1202. For Monk’s suggested emendation δίκαιον see the note. 

1. 1209. For τύχας Elmsley reads λόγους, Hermann tayds, but no 
change is needed (see note). 

11. 1210-1214. In these lines the MSS. show evident signs of corruption 
and disarrangement. The reading is therefore to some extent con- 
jectural; that in the text involves the least possible departure from 
existing copies. I have adopted Elmsley’s change of συναντῷεν to 
cuvavr@ow, Hermann’s ye Set for οὐδεὶς (1212), and his insertion of 
εἰκότως (1214) to complete the tetrameter; also the transposition of 
ll. 1212, 1213, so as to make μηδέν᾽ εἰς ὄψιν πελάζειν a completion of 
the half-finished sentence καὶ φίλων γε δεῖ μάλιστα, and to avoid a 
needless repetition in sense of ἐν δόμοις μίμνειν ἅπαντας. 

1. 1236. Kirchhoff inserts ἔτικτε, Paley τεκοῦσα, before χρυσοκόμαν, 
but according to the explanation given in the note no verb is needed 
here. The MSS. Φοῖβον after χρυσοκόμαν is an evident gloss to explain 
a common epithet of the god. 

1. 1238. The casual mention of Artemis involved in the common 
reading of ἅ τ᾽ ἐπὶ, etc. is awkward and misplaced in an ode entirely 
addressed to Apollo. Weil’s correction @ for ἃ is therefore highly 
probable. 

1.1242. The MSS. reading μάτηρ, referring to Leto, is perhaps due 
to a misunderstanding of the application of the term to Parnassus as 
the ‘mother of streams.’ The revised reading is strongly confirmed by 
the position of ματέρ(α) between ἀστάκτων and ὑδάτων. 

1. 1246. For κατάχαλκος, which is probably genuine (see note), καθέ- 
ALKTOS, κατάφαρκτος, κατάχλαινος, etc. have been proposed as corrections, 
Badham would read σκιερὸν κάτεχ᾽ ἄλσος εὐφύλλου δάφνας. 

1, 1260. ᾿Απόλλων is Seidler’s emendation for the MSS. ἀπὸ, con- 


CRITICAL APPENDIX. 155 


sidered as a contraction. No preposition is needed before ζαθέων χρη- 
στηρίων. Hermann, retaining the ἀπὸ, proposed to insert Πυθῶνος, 
Seidler Aat@os, which Nauck has adopted. 

1. 1267. xapetvas is Linder’s probable correction for the MSS. γᾶς 
εὐνάς. The γᾶς is certainly superfluous with χθὼν preceding and Tava 
following. Hermann keeps γᾶς, but reads ἔφραζεν ἄνω. The τὰν is 
added by a corrector in one MS. only. 

1. 1271. Hermann’s Ζῆνος for Διὸς is probable on account of the 
metre, the strophic verse 1246 having a long syllable (εὐφύλλων). Διὸς 
may have been a gloss; or perhaps δίων, as Wecklein suggests, may be 
right. 

1. 1273. The MSS. θεᾶς before μῆνιν seems to be a gloss to explain 
χθονίαν, and vuxious τ᾽ ἐνοπὰς to have been transposed from 1. 1277, 
where ὀνείρους, originally a gloss, had been substituted for ἐνοπὰς in the 
text. Hermann’s μῆνιν νύχιον removes all difficulties, and avoids the 
. necessity of inserting a word (such as Kochly’s φυλάσσων) in the 
strophic line 1248. 

1, 1278. λαθοσύναν, as explained in the note, is probably genuine. 
According to Musgrave there is a variant reading pavroovvav, τον 
some editors adopt. 

1. 1288. Hermann reads εἴ pe χρὴ, wrongly supposing that the Chorus 
had been particularly addressed as in 1. 1284. But see note. 

l. 1299. Markland’s correction χὐμῖν (καὶ ὑμῖν) seems a good one, 
though Hermann defends the MSS. θ᾽ ὑμῖν. Seidler reads simply μέτ- 
ἐστιν ὑμῖν. 

1. 1309. The MSS. ψευδῶς ἔλεγον is probably a gloss upon the 
original word; hence ἔψευδον (Hermann), ἔπλασσον (Badham), have 
been proposed. Mr. England, improving on Monk’s ἔφησαν, reads 
ἔφασκον, which, as he observes, is likely to have been thought to 
require a note (ψευδῶς ἔλεγον) to define its meaning, =‘ pretend.’ Others 
objecting to the parenthesis follow Pierson in reading ψευδῶς λέγουσαί 
μ᾽ aid’ ἀπήλαυνον δόμων, and several more emendations have been 
suggested. 

ll. 1333-4. Nauck transposes χερσὶ and ὄπισθε for clearness; but 
there is no real ambiguity, and each word (especially χερσὶ) gains force 
from its position, as in the text. 

1, 1346. I have not adopted Hermann’s somewhat arbitrary transpo- 
sition of this line to follow 1. 1394. It is much more expressive where 
it stands, in connexion with the frst mention of the Greek ship, as it 
burst upon the Messenger’s view with all its equipment complete. The 
construction is perhaps simplified by reading κατῆρες (Markland), and 
taking πίτυλον in apposition with σκάφος, but no change is needed. 
(See note.) ὁ 


156 IPHIGENIA IN TAURIS, 


1, 1352. If this line be removed or transferred, Kirchhoff’s διδόντες for 
δὲ δόντες removes all difficulty. But re-arrangement is far from easy, 
and the order of lines as in the text may, as suggested in the note, be 
right. Kirchhoff proposed (1. 1352) ἢ πρυμνήσια | σπεύδοντες ἦγον διὰ 
χερῶν, καὶ κλίμακας | πόντῳ διδόντες, etc. Kochly puts 1. 1352 after 
1. 1349, altering ἑστῶτας into éor@res and marking a /acuna of a line 
and a half after ἐλευθέρους. Mr. England adopts this, substituting for 
the gap a full stop after ἐλευθέρους, but the asyndeton thus caused has 
a very harsh effect. Paley supposes our present text to have arisen 
from the combination of two variant readings, one being οἱ δὲ «κλίμακας 
πόντῳ διδόντες, etc., the other of δὲ κλίμακας σπεύδοντες Fyor, etc. 

1. 1356. Musgrave suggests διευθυντηρίας (Reiske -ous) to agree with 
οἴακας, ‘ guiding handles,’ but the text may very well stand. 

1.1371. For ὥστε ξυνάπτειν Hermann reads ὡς τῷ ξυνάπτειν, ‘in the 
encounter ;’ Markland συναπειπεῖν, involving a pointless tautology with 
συναποκαμεῖν. Monk’s ἐξαναπνεῖν would mean ‘ recover breath,’ not, as 
he intended, ‘ get exhausted.’ Seidler’s fuvadyeiv is plausible, only it 
elsewhere means ‘share’ or ‘sympathise in sorrow.’ 

1. 1380. The MSS. read φόβος δ᾽ ἣν τέγξαι πόδα. This gap was 
afterwards filled, in the Palatine by ναυβάταις, and in the F lorentine by 
wore μὴ, neither of which therefore has authority. Badham suggested 
the text reading παρθένῳ, Kirchhoff τῇ κόρῃ or τῇ ξένῃ. 

1. 1386. ναῦται νεὼς is possibly, as Badham suggests, a gloss upon 
some word now lost; but the words, in spite of the double genitive 
(see note), may be genuine. If any change be made, Nauck’s νεανίαι 
seems to be the best. 

1. 1394. Wecklein supplies σκάφος to complete the sense in place of 
the MSS. νεὼς, which he considers due to the corrupt reading πάλιν 
πρυμνήσια, corrected by Hermann from Hesychius into παλιμπρυμνηδόν. 
Those who place 1. 1346 here of course keep νεὼς as genitive after 
πίτυλον. 

1. 1404. The MSS. read ἐκ ἐπωμίδας ; the gap is filled up in 
Cod. Pal. by χερῶν and in Cod. Flor. by βαλόντες, neither having any 
independent authority. The doubtful meaning of ἐπωμὲς makes it diff- 
cult to decide upon the reading, but for reasons stated in the note 
I have adopted Musgrave’s transposition ἐξ ἐπωμίδων xépas. Nauck 
reads εὐχερῶς ἐπωμίδας, Markland ἐκ πέπλων (Jom 1210) ἐπωμίδας, 
which gives good sense. Matthiae, adopting the Florentine reading 
ἐκβαλόντες, alters émwpidas to ὠλένας. 

1. 1415. The δ᾽ may be an interpolation. Matthiae omits it, re- 
moving the stop after ἐναντίος. But see note. 

ll. 1418-19. The MSS. (text) reading, as explained in the note, may 
be genuine. Badham, however, reads ἣ φόνου τοῦ ᾽ν Αὐλίδι ἀμνημόνευ- 


CRITICAL APPENS’X. 157 


tov θεὰν, etc., which Kéchly has adopted, changing ἀμνημόνευτον to 
ἀμνημόνευτος, taken transitively =‘ forgetful.’ 

1. 1442. This line is properly rejected by Kirchhoff and most editors. 
It occurs only in one ΜΆ. is not needed for the sense, makes a rather 
awkward construction with the preceding line, and is quite likely to 
have been suggested by the ἀμπνοὰς πόνων occurring in a similar con- 
nection inl. 92. At the same time, the mere fact of the words τῶν νῦν 
παρόντων πημάτων happening to recur in .27122. 600, and κακῶν ἀναψυχὰς 
in Supp. 615, would not alone constitute a valid objection to their 
genuineness here. 

1. 1470. Some lines out of this speech have certainly been lost, and 
probably between this line and the one preceding. Athena has been 
addressing Thoas; she is now seemingly in the middle of an address to 
Orestes, leading up to a mention of his trial before the Areopagus, 
which has no apparent connexion with the proposed release of the 
Chorus from captivity. Also from 1. 1495 (δράσομεν οὕτως, etc.) she 
had evidently given some injunctions to the Chorus, which are now 
missing from her speech. There is nothing for it but to leave the 
passage as it stands, altering only ἐκσώσασά σε καὶ πρίν γ᾽ into 
ἐξέσωσα δὲ καὶ πρίν oe on the authority of the Scholiast on Aristoph. 
Ranae 685. 

1. 1472. Hermann, retaining ἐκσώσασά σε, etc., above, and marking 
a Jacuna atter this line and not after 1. 1469, keeps the MSS. reading εἰς 
ταὐτό ye and adds by way of stop-gap xpivovoa τάσδε πάντα 7 εἰσέπειτ᾽ 
dei. All this is pure conjecture, and although it is possible to construe 
εἰς ταὐτό γε with νικᾶν, etc. (‘deciding that according to the same rule 
he wins his cause who obtains equal votes’), Markland’s correction 
€orat τόδε (with or without Kochly’s νόμιμον for νόμισμα), is a manifest 
improvement, 


The following scene from Aeschylus’ Zumenzdes, describing the trial 
of Orestes before the court of Areopagus, is intended to illustrate 
il. 961-967 of this play. The readings and numbering of lines are 
nearly according to the Cambridge text, edited by F. A. Paley. 


ll. 448-467. Athena, declining to accede to Orestes’ previous request 
that she would act as judge in this trial, convenes a body of jurors 
(δικασταὶ), who are to meet on the Hill of Ares and give their votes 
according to oath. 
Athena. 
Τὸ πρᾶγμα μεῖζον, εἰ τις οἴεται τόδε 
βροτὸς δικάζειν" οὐδὲ μὴν ἐμοὶ θέμις 


158 IPHIGENIA IN TAURIS. 


φόνου διαιρεῖν ὀξυμηνίτου δίκας. 50 
* Χ x * Χ 
ἐπεὶ δὲ πρᾶγμα δεῦρ᾽ ἐπέσκηψεν τόδε. 460 


φόνων δικαστὰς ὁρκίοις αἱρουμένους 

θεσμὸν τὸν εἰς ἅπαντ᾽ ἔγὼ θήσω χρύνον. 

ὑμεῖς δὲ μαρτύριά τε καὶ τεκμήρια 

καλεῖσθ᾽, ἀρωγὰ τῆς δίκης ὁρκώματα. 

kptvaca δ᾽ ἀστῶν τῶν ἐμῶν τὰ βέλτατα 4605 
ἥξω διαιρεῖν τοῦτο πρᾶγμ᾽ ἐτητύμως, 

ὅρκον πορόντας μηδὲν ἔκδικον φράσειν. 

ll. 536-543. Enter ATHENA, as president (ἡγεμὼν) of the court: she 

bids the herald proclaim silence. 
Ath. κήρυσσε, κῆρυξ, καὶ στρατὸν κατειργάθου. 
* * % *% x = 
πληρουμένου yap τοῦδε βουλευτηρίου 540 
atyav ἀρήγει καὶ μαθεῖν θεσμοὺς ἐμοὺς 
πόλιν τε πᾶσαν ἐς τὸν αἰανῆ χρόνον 
καὶ τόνδ᾽, ὅπως ἂν εὖ καταγνωσθῇ δίκη. 

ll. 544-551. APOLLO being present, the Chorus of Furies challenge 
his right to appear: he replies that he is there both as witness and as 
advocate for Orestes. 

Cho. ἄναξ "Απολλον, ὧν ἔχεις αὐτὸς κράτει. 

τί τοῦδε σοὶ μέτεστι πράγματος, λέγε. 545 
Afpol. καὶ paprupnowy ἦλθον" ἔστι yap νόμῳ 

ἱκέτης ὅδ᾽ ἁνὴρ καὶ δόμων ἐφέστιος 

ἐμῶν: φόνου δὲ τοῦδ᾽ ἔγὼ καθάρσιος ; 

καὶ ξυνδικήσων αὐτός" αἰτίαν δ᾽ ἔχω 

τῆς τοῦδε μητρὸς τοῦ φόνου. σὺ δ᾽ εἴσαγε 550 

ὕπως ἐπίστᾳ τήνδ᾽ ὃ κυρώσων δίκην. 

ll. 552-578. ATHENA, as εἰσαγωγεὺς, introduces the suit ; Orestes 
and the Chorus plead against each other. 

| Ath. ὑμῶν ὁ μῦθος, εἰσάγω δὲ τὴν δίκην. 
6 γὰρ διώκων πρότερος ἐξ ἀρχῆς λέγων 
γένοιτ᾽ ἂν ὀρθῶς πράγματος διδάσκαλος. 
Cho. πολλαὶ μέν ἐσμεν, λέξομεν δὲ συντόμως. 555 
ἔπος δ᾽ ἀμείβου πρὸς ἔπος ἐν μέρει τιθείς. 
τὴν μητέρ᾽ εἰπὲ πρῶτον εἰ κατέκτονας. 
Or. ἔκτεινα' τούτου δ᾽ οὔτις ἄρνησις πέλει. 
% * * * * x 
Cho. εἰπεῖν ye μέντοι δεῖ σ᾽ ὅπως κατέκτανες. 
Or. ré€w" ξιφουλκῷ χειρὶ πρὸς δέρην τεμών. 
Cho. πρὸς τοῦ δ᾽ ἐπείσθης καὶ τίνος βουλεύμασι; 
Or. τοῖς τοῦδε θεσφάτοισι' μαρτυρεῖ δέ μοι. 


SCENE FROM AESCHYLUS’ EUMENIDES. 


Cho. 
Or. 
Cho. 
Or. 
Cho. 
Or. 
Cho. 
Or. 


ὃ μάντις ἐξηγεῖτό σοι μητροκτονεῖν ; 

\ A ἘΠΕ ΟΝ ͵ > t 
καὶ δεῦρό γ᾽ ἀεὶ τὴν τύχην οὐ μέμφομαι. 
ἀλλ᾽ εἴ σε μάρψει ψῆφος, ἄλλ᾽ ἐρεῖς τάχα. 

, > > ἈΝ 3 > ͵ la / 
πέποιθ᾽, ἀρωγὰς δ᾽ ἐκ τάφου πέμψει πατήρ. 
νεκροῖσί νυν πέπεισθι μητέρα κτανών. 
δυοῖν γὰρ εἶχε προσβολὰς μιασμάτοιν. 
πῶς δή; δίδαξον τοὺς δικάζοντας τάδε. 
ἀνδροκτονοῦσα πατέρ᾽ ἐμὸν κατέκτανεν. 

*% % * * * * 


ll. 579-591. Orestes appeals to Apollo to witness in his 
Apollo promises that he shall have strict justice dealt him. 


Or. 


Apol. 


ἤδη ov μαρτύρησον. ἐξηγοῦ δέ μοι, 
ΑΔπολλον, εἴ σφε ξὺν δίκῃ κατέκτανον. 
δρᾶσαι γὰρ ὥσπερ ἐστὶν οὐκ ἀρνούμεθα" 
ἀλλ᾽ εἰ δικαίως εἴτε μὴ τῇ σῇ φρενὶ 
δοκεῖ τόδ᾽ αἷμα, κρῖνον, ὡς τούτοις φράσω. 
λέξω πρὸς ὑμᾶς τόνδ᾽ ᾿Αθηναίας μέγαν 
θεσμὸν δικαίως, μάντις ὧν δ᾽ οὐ ψεύσομαι. 
οὐπώποτ᾽ εἶπον μαντικοῖσιν ἐν θρόνοις, 

3 3 Ν 9 Ἂ > 4 te 
ovK ἀνδρὸς, οὐ γυναικὸς, οὐ πόλεως πέρι, 
ὃ μὴ κελεύσαι Ζεὺς ᾿Ολυμπίων πατήρ. 
τὸ μὲν δίκαιον τοῦθ᾽ ὅσον σθένει μαθεῖν, 
βουλῇ πιφαύσκω δ᾽ ὕμμ᾽ ἐπισπέσθαι πατρός. 
oe ELA \ 3 , Ζ 
ὅρκος γὰρ οὔτι Ζηνὸς ἰσχύει πλέον. 


Cause ; 


580 


599 


(In what follows, to 1. 643, Apollo expounds at some length the law 
of homicide, answering the several objections interspersed by the Furies, 
and clearing Orestes.) 

1, 644-680. Athena, as president (ἡγεμὼν) bids the jurors give their 

votes, reminding them of the sanctity of their office, and of the place in 
which they were assembled. 


Ath. 
Cho. 


Ath, 
Cho. 


Ath. 


ἤδη κελεύω τούσδ᾽ ἀπὸ γνώμης φέρειν 
ψῆφον δικαίαν, ὡς ἅλις λελεγμένων. 
ἡμῖν μὲν ἤδη πᾶν τετόξευται βέλος. 
μένω δ᾽ ἀκοῦσαι πῶς ἀγὼν κριθήσεται. 
τί γάρ; πρὸς ὑμῶν πῶς τιθεῖσ᾽ ἄμομφος ὦ; 
ἠκούσαθ᾽ ὧν ἠκούσατ᾽, ἐν δὲ καρδίᾳ 
ψῆφον φέροντες ὅρκον αἰδεῖσθε, ἐένοι. 
κλύοιτ᾽ ἂν ἤδη θεσμὸν, ᾿Αττικὸς λεὼς, 
πρώτας δίκας κρίνοντες αἵματος χυτοῦ. 
» \ \ \ es a 
ἔσται δὲ καὶ τὸ λοιπὸν Αἰγέως στρατῷ 
ἀεὶ δικαστῶν τοῦτο βουλευτήριον. 
πάγον δ᾽ ὄρειον τόνδ᾽, ᾿Αμαζόνων ἔδραν 

lA > fee | if ‘ δ 
σκηνάς θ᾽, ὅτ᾽ ἦλθον Θησέως κατὰ φθόνον 


645 


650 


τόο IPHIGENIA IN TAURIS. 


στρατηλατοῦσαι, καὶ πόλιν νεόπτολιν 

τήνδ᾽ ὑψίπυργον ἀντεπύργωσαν τότε, 

“Ape δ᾽ ἔθυον, ἔνθεν ἔστ᾽ ἐπώνυμος 

πέτρα πάγος T Αρειος᾽ ἐν δὲ τῷ σέβας 

ἀστῶν, φόβος τε ξυγγενὴς τὸ μὴ ἀδικεῖν 
: σχήσει τό τ᾽’ ἣμαρ καὶ κατ᾽ εὐφρόνην ὁμῶς, 
αὐτῶν πολιτῶν μὴ ᾿πικαινούντων νόμους. 

κ * * *% * * 

τοιόνδε τοι ταρβοῦντες ἐνδίκως σέβας, 
ἔρυμά τε χώρας καὶ πόλεως σωτήριον 
ἔχοιτ᾽ ἂν οἷον οὔτις ἀνθρώπων ἔχει 
οὔτ᾽ ἐν Σκύθαισιν οὔτε Πέλοπος ἐν τόποις. 
κερδῶν ἄθικτον τοῦτο βουλευτήριον, 
αἰδοῖον, ὀξύθυμον, εὑδόντων ὕπερ 
ἐγρηγορὸς φρούρημα γῆς καθίσταμαι. 
ταύτην μὲν ἐξέτειν᾽ ἐμοῖς παραίνεσιν 
ἀστοῖσιν ἐς τὸ λοιπόν. ὀρθοῦσθαι δὲ χρὴ 
καὶ ψῆφον αἴρειν καὶ διαγνῶναι δίκην 
αἰδουμένους τὸν ὅρκον. εἴρηται λόγος. 


660 


675 


680 


(During a dialogue in distichs (ll. 681-703), in which Apollo and the 
Chorus indulge in mutual recriminations, each juror in turn takes his 
ballot from the altar and drops it into one of the two urns for acquittal 


or condemnation.) 


ll. 704-723. Athena now declares her intention of giving her vote for 
Orestes, deciding at the same time that if the number of votes be found 
equal, he shall be acquitted. This actually happens, and the result is 


declared accordingly. 

Ath, ἐμὸν τόδ᾽ ἔργον, λοισθίαν κρῖναι δίκην" 
ψῆφον δ᾽ ᾿Ορέστῃ τήνδ᾽ ἔγὼ προσθήσομαι. 
μήτηρ γὰρ οὔτις ἐστὶν ἥ μ᾽ ἐγείνατο, 
τὸ δ᾽ ἄρσεν αἰνῶ πάντα, πλὴν γάμου τυχεῖν, 
ἅπαντι θυμῷ, κάρτα δ᾽ εἰμὶ τοῦ πατρός, 
οὕτω γυναικὸς οὐ προτιμήσω μόρον 
ἄνδρα κτανούσης δωμάτων ἐπίσκοπον. 
νικᾷ δ᾽ Ὀρέστης, κἂν ἰσόψηφος κριθῇ. 
ἐκβάλλεθ᾽ ὡς τάχιστα τευχέων πάλους 
ὕσοις δικαστῶν τοῦτ᾽ ἐπέσταλται τέλος. 

Or. ὦ Φοῖβ᾽ "Απολλον, πῶς ἀγὼν κριθήσεται ; 

Cho. ὦ Νὺξ μέλαινα μῆτερ, dp ὁρᾷς τάδε; 

Or. νῦν ἀγχόνης μοι τέρματ᾽, ἢ φάος βλέπειν. 

Cho. ἡμῖν γὰρ ἔρρειν, ἢ πρόσω τιμὰς νέμειν. 

Apol. πεμπάζετ᾽ ὀρθῶς ἐκβολὰς ψήφων, ξένοι, 
τὸ μὴ ἀδικεῖν σέβοντες ἐν διαιρέσει. 


798 


~J 
~ 
tr 


ILLUSTRATIVE PASSAGES FROM OVID. 161 


γνώμης δ᾽ ἀπούσης πῆμα γίγνεται μέγα. 720 
βαλοῦσά τ᾽ οἶκον ψῆφος ὥρθωσεν pia. 

Ath, ἀνὴρ ὅδ᾽ ἐκπέφευγεν αἵματος δίκην. 
ἴσον γάρ ἐστι τἀρίθμημα τῶν πάλων. 


The Furies, filled with rage at the escape of their victim, complain 
loudly of their treatment at the hands of the goddess; but Athena 
reassures them by the promise of a temple near the Acropolis of Athens, 
with due rites for all future time. 


The following passages from Ovid, closely illustrating scenes from 
the /phigenia in Tauris, are appended for the purpose of comparison. 
The references in the footnotes are to the lines of the play. 


I. Epistolae ex Ponto 3. 2. 45 :— 


Est locus in Scythia, Tauros dixere priores ; 
Consortem Phoebi gens colit illa locum. 

Templa manent hodie vastis tnnixa columnis'; 
Perque quater Genos itur in illa gradus. 

Fama refert illic stgnum caeleste? fuisse ; 
Quoque minus dubites, stat daszs orba*® dea, 

Azaque, quae fuerat natura candida saxi, 
Decolor affuso tincta cruore rubet*. 

Sacrifici genus est (sic instituere priores) 
Advena virgineo caesus ut ense cadat. 

Regna Thoas habuit, Maeotide clarus in ora, 
Nec fuit Euxinis notior alter aquis. 

Sceptra tenente illo, liquidas fecisse per auras 
Nescio quam dicunt Iphigenian iter ; 

Quam levibus ventis sub nube fer aéra vectam® 
Creditur his Phoebe deposuisse locis. 

Praefuerat templo multos ea rite per annos, 
Invita peragens tristia sacra manu®: 

Quum duo velifera iuvenes venere carina, 
Presseruntque suo litora nostra pede. 

Par fuit his aetas, et amor, quorum alter Orestes, 
Alter erat Pylades; nomina fama tenet. 

Protinus immitem Triviae ducuntur ad aram 
Evincti geminas ad sua terga manus". 





ii 28. ? Il. 88, 986. tony: ὌΠ 2: ie Ba 
§ Il. 385-390. by ae ys aati 
M 


162 IPHIGENIA IN TAURIS. 


Spargit aqua captos lustrali’ Graia sacerdos, 
Ambiat ut fulvas infula longa comas. 

Dumque parat sacrum, dum velat tempora vittis, 
Dum tardae causas invenit usque morae ; 

‘on ego crudelis*—iuvenes ignoscite ’—dixit; 
‘Sacra suo facio barbariora loco. 

Ritus is est gentis. Qua vos tamen urbe venitis ἢ 
Quove parum fausta puppe petistis iter?’ 

Dixit; et audito patriae pia nomine virgo 
Consortes urbis comperit esse suae. 

‘ Alter et ὁ vobis, inguit, ‘cadat hostia sacri ; 
Ad patrias sedes nuntius alter eat*.’ 

Tre iubet Pylades carum periturus Oresten. 
Hic negat; inque vicem pugnat uterque mori. 

Exstitit hoc unum quo non convenerat illis; 
Cetera par concors et sine lite fuit. 

Dum peragunt pulchri iuvenes certamen amoris, 
Ad fratrem scviptas exarat*tlla notas*. 

Ad fratrem mandata dabat, cuzque tlla dabantur 
(Humanos casus aspice) frater erat’. 

Nec mora; de templo rapiunt simulacra Dianae, 
Clamque per immensas puppe feruntur aquas. 

Mirus amor iuvenum, quamvis periere tot anni, 
In Scythica magnum nunc quoque nomen habet. 


11. 7ristia 4. 4. 63 :— 


Nec procul a nobis locus est, ubi Taurica dira 
Caede pharetratae pascitur ara deae.  _ 

Haec prius (ut memorant) non invidiosa nefandis, 
Nec cupienda bonis, regna Thoantis erant. 

Hic fro supposita virgo Pelopeia cerva® 
Sacra deae coluit qualiacunque suae. 

Quo postquam, dubium pius an sceleratus, Orestes 
Exactus furiis venerat ipse suis, 

Et comes exemplum veri Phocaeus amoris, 
Qui duo corporibus, mentibus unus erant— 

Protinus evincti Triviae ducuntur ad aram, 
Quae stabat geminas ante cruenta fores". 


1 Il. 442, 622: 2 Il. 345, 585. 3 ll. 582-596. * Contrast 
1. 585. 5. 11 ΤΟ, 798: ® 1. 28, 783. "a, 


ILLUSTRATIVE PASSAGES FROM OVID. 163 


Nec tamen hunec sua mors nec mors sua terruit illum ; 
Alter ob alterius funera maestus erat. 
Et iam constiterat stricto mucrone sacerdos}, 
Cinxerat et Graias barbara vitta comas; 
Quum vice sermonis fratrem cognovit, et illi 
Pro nece complexus Iphigenia dedit. 
Laeta deae signum, crudelia sacra perosae 
Transtulit ex illis in meliora locis”. 


1 Contrast 1. 40. 2 Il. 1086-1088. 








ΘΕ 





BAN. DL) Ὲ ὧν ἃ 


The references are to the Notes and the Pages of the Introduction. 


Abstract for concrete noun, 386, 
525. 

Accusative cognate, 225, 277, 529, 
649. 

— BY aticsitidn with clause, 455, 
1460, 

— of respect, 1346. 

Adjectives in -atos, 1202. 

— in fem. form with neuter nouns, 
1238. 

— instead of local adverbs, 1424. 

— ‘proleptic’ use of, 48. 

Adverbs of motion, use of, 1042. 

‘ Aetiology,’ meaning of the term, 

xiv, note. 

Agamemnon at Aulis, xvi. 

— murder of, xvii. 

ἄγαλμα, meaning at 273: 

ἀγχίπλους πόρος, 1325: 

αἰδώς, special sense of, 949. 

ἀκίνητος, of sacred objects, 1157. 

ἀκροθίνια, 75, 459. 

Alcyone, legend of, 1089. 

ἀλλὰ... yap, construction of, 118 
(Ale. 422). 


᾿ἀλλάσσεσθαι, meaning of, 292. 


ἄλλως = frustra, 538. 

ἄμικτος, meaning of, 402. 

ἄμιλλα and its cognates, ΤΗΣ Ae; 
165). 

ἀμφὶ with dative, 6. 

Amphitrite, 425. 

ἄν, doubled for emphasis, 245. 

— omitted (with subjunctive), 1064. 


‘ Anacoluthon,’ 606, 964. 


ἀναστέλλειν, meaning of, 1378. 
Anaxibia, 918. 

Ancient oracles, 1266. 

ἀνθ᾽ ὅτου, construction of, 926. 
ἀντίψαλμος, meaning of, 179. 
Aorist of intended act, 351, 

(Hel. 348). 

τ momentary action, 992. 
ἀπέπτυσα, an exclamation, 1161. 
ἀποβλέπειν, special sense of, 928. 
ἀπόδιδόναι = reddere, 791. 
ἀποθέσθαι = reponere, 376. 
ἀπολέσθαι, of exile, 541. 

Apollo, birth of, 1099. 
Apposition of singular with plural, 

349; 579- 
ἄπτερος ὄρνις, 1005. 
ἄρα, force of, 351, 369, 569, 1310. 
dpa for dpa Q), 472. 
ἀρῷ (fut. of αἴρω) with ἃ, 117. 
Areopagus, institution of, 945, etc. 
Argos, seat of Hera’s worship, 221. 
Aristophanes, his parodies of Euri- 

pides, 1, 138, 344, 491, 512. 
Artemis, attributes of, 21, 127. 
— Brauronia, 1453, xv. 

— Eileithyia, 1228. 

— at Halae, 1453, xv. 

— Calliste, xv, note. 

— Tauropolos, 1455, Xvi. 
Article, as relative pronoun, 35. 
— emphatic, 320, 1366. 

— generalising force of, 390. 


550 


166 


Athens, epithets of, 1088, 1130. 
Attraction of case, 963. 

— relative pronoun, 1238. 
ἄστακτα ὕδατα, 1242. 

ἄφαρ, rare in tragedy, 1274. 


Baal-Moloch, 626. 

βακχεύειν, in passive sense, 1243. 

βάρβαρος, how used, 1337. 

Boorépos, popular "derivation of, 
392: 

Brauronian Artemis, 1453, xv. 

Bridal festivities, 1144-1149. 

Burial rites, 632-635. 


Calchas, story of his death, 531. 

‘Calculus Minervae,’ 966. 

Ceremonial purifications, 1193, 
1216 (Hel. 865). 

Clytaemnestra, 5, 209, 365, 818. 

Commos, 123, 643 (Hel. 164). 

‘Constructio praegnans,’ 1182. 

Cutting the hair in mourning, 172. 

‘Cursus Achillis,’ 435. 

Cyclopian walls, 845. 

Cynthus, mountain in Delos, 1098, 
1240. 

Cypria of Stasinus, 21, xvi. 

χάριν, with adj. in attribution, 566, 


1445. : 
χρή, with a dative, 71. 
χρύσεος with v, 1253. 


Date of the /phigenta in Tauris, 
vii. 

Dative of circumstance, 15, 471. 

— instrument, 433, 519, 1110, 
1283. 

— purpose, 1040. 

— relation, 771. 

— local, 1143, 1236. 

Dativus Ethicus, 1046, 1076. 

— incommodt, 1419. 

δέ, special force of, 804. 

Delos, island of, 1099. 

Delphi (γῆς ὀμφαλός) » 1258. 

Delphic temple, 1275. 

δέλτοι, description of, 727. 

Deus ex machina, 1435, xiv. 


INDEX. 


διαδοχαί (διαδέχεσθαι), 79. 

Dictynna, legend of, 127. 

δίκαιον, substantive, 559. 

δίκην παρέχειν, 944. 

Dioscuri, protecting sailors, 272 
(Hel, 1500). 

δίπτυχοι = δύο, 242, 474. 

“ Dochmiac’ metre, 827. 

δόρυ = στρατός, 1326. 

Double entente, 1195, 1197. 

Double question, 1359. 

Dream-oracle at Delphi, 1263. 

δμαθέντες = θανόντες, 199, 230. 

δρόσος = ὕδωρ, 255. 

dus-, force of prefix, 144. 


ἐγκεῖσθαι, sense of, 145. 

Editions of the Iphigenia, xviii, xix. 

εἰ γάρ = utinam, 1221 (Alc. 91). 

εἶεν, its derivation, 467. 

εἰς μέσον, meanings of, 420. 

éx, of the agent, 552, 1076. 

ἐκβαίνειν, doubtful sense of, 96. 

ἔκβολος, meaning of, 1042. 

ἐκνεύειν, meaning of, 1186, 1330. 

ἐλέγχειν, a legal. term, 1179. 

Elision at end of a line, 961. 

‘EAAds, as adjective, 495. 

Ἕλλην, as adjective, 72, 341. 

ἔμπυρα, in divination, 16. 

ἐν ἡδονῇ and similar phrases, 491. 

ἐξάρχειν (ὅρκον), 743. 

ἐπείγεσθαι, sense of, 1393. 

ἐπευφημεῖν, 1403. 

ἐπὶ with dative, 25, 471, 680, 728, 
1401. 

ἐπισκήπτειν with accus., 7o1 (Al. 
330) 

ἐπισκοπεῖν, special sense of, 1414. 

ἐπιστροφή, meaning of, 671 (Hel. 
440). 

ἐπωμίδες, doubtful sense of, 1404. 

ἐπωτίδες (of a ship), 1350. 

ἐρᾶν, meaning of, 514. 

ἑρμηνεύς, in a general sense, 1302. 

ἐσῆλθεν (εἰσήει, etc.), impersonal, 
1340. 

Etymologies, fanciful, 

(Hel. 9). 


32, 1455 





INDEX. 


εὐδαίμων, epithet of Athens, 1088. 

εὐθυντηρίαι, 1356. 

εὐναῖος, probable sense of, 432. 

evras, its application, 1234. 

Euripides and Goethe compared, 
X-xiil. 

— and the popular religion, 380. 

— fond of verbal repetitions, 835, 
864, 869 (Hel. 207). 

— his attempts at etymology, 32, 


M455. 

— his dislike of soothsayers, 573, 
(Hel. 744). 

— ridiculed by Aristophanes, 1, 
138, 344, 491, 512. 

Euripus, strait of, 6. 

εὑρίσκειν and εὑρίσκεσθαι, 875. 

Eurotas, valley of the, 134. 

ἢ for a in contractions (ζῆν, etc.), 
1 

ἡνίκα with optative, 347. 


Festival of Xoés, 958. 

Furies, how represented, 285, 289. 

— of Orestes, 292, 935, 970. 

Future middle, in passive sense, 
1047 (Alc. 322). 


yap, different uses of, 38, 328, 533, 
646, 670, 994, 1032, 1201. 

γε, force of, 113, 912, 1050. 

Genitive, after interjections, 869. 

— attributive, 1384. 

— causal, 196. 

— of definition, 96. 

— of direction towards, 360. 

— of relation, 1464. 

— subjective, 211. 

Goethe’s /phigenie, 199, 468, 1401. 
iy. Xi, 


Halae, temple of Artemis at, 1453, 
Xv. 
Hands, position of in prayer, 269. 
‘ Hendiadys,’ 626. 
Hera, her worship at Argos, 221. 
Herodotus, his account of Tauri, 
39; Xv. 
Hippodamia, story of, 2, 825. 


167 


Homer, story of Orestes in, xvi. 
Homicide, how regarded by Greeks, 


947- 
Human sacrifices, where offered, xv. 


ι, quantity of in ini, 298. 

Images fallen from heaven, 88,977. 

Impalement, 1420. 

Imperfect, of uncompleted act, 27, 
360, 920. 

iva, with aor. indicative, 357. 

Indicative for opt. in dependent 
clause, 668. 

Infinitive after φόβῳ, 1342. 

— exegetical, 454. 

— of purpose, 761, 944. 

Intransitive verbs in passive voice, 
367. 

Ino, legend of, 270. 

To, legend of, 392. 

Iphigenia, at Aulis, 214, 365. 

— as a goddess, 1467, xv, xvi. 

— character of, xiii. 

— early legends of, xvi. 

— not mentioned by Homer, xvi. 

Iphigenia in Tauris, characters 
in, Xl, xiii. 

— contrasted with Goethe’s play, xi. 

— compared with Helena, x. 

— modern imitations of, xvii. 

— MSS. and editions of, xviii, xix. 

— plot of, viii-x. 

— probable date of, vii. 

— sources whence derived, xvi. 


Irony, in tragedy, 350, 474, 592, 
628. 
ἱστάναι βοήν, 1307. 


καί, explanatory, 1376. 

kal μὴν, 236, 513. 

Kal piv... γε, L050. 

καὶ τίς and Tis καί, etc., 254 (AL. 
142). 

κακίζειν, κακίζεσθαι, 105. 

καραδοκεῖν, meaning of, 313. 

κατακρημνίζειν, 1429. 

κατάρχεσθαι (sacrificial term), 40, 
244, 1154. 

κτᾶσθαι δειλίαν, etc., 676. 


168 


λακτίζειν (metaphorical), 1396. 

λατρεύειν, construction of, 1118. 

Laughter of enemies, 502. 

Leuce, island of, 435." 

Libations to the dead, 61. 

λιπαραΐ, epithet of Athens, 1130. 

λόγος, various senses of, 578, 794, 
912, 1358. 

λόχιαι Μοῖραι, 206. 

Lucretius, Iphigenia’s sacrifice in, 
21. 


μαγεύειν, meaning of, 1338. 

μᾶλλον μᾶλλον, 1400. 

Marriage customs, 818. 

— offerings, 1228. 

μάταιος, special sense of, 275. 

μέλεσθαι (πυρί, etc.), 646. 

μέλπειν =ludere, 429. 

μὲν... δέ, in contrasted clauses, 
PEO MTs 

μὲν οὖν, 386. 

μετελθεῖν, sense of, 14. 

μέτεστι, construction of, 1299. 

μή with indicative, 67. 

— participle, 739, 907. 

‘Momentary’ aorist, 862, 1023, 
1042 (Alc. 1095). 


Nautical terms, 1134, 1350, 1356. 

Nereides, 428. 

Neuter pl. in apposition with sen- 
tence, 619, 650. 

Nominativus pendens, 695, 947. 

νοσεῖν, secondary sense of, 536, 
1018. 

νόστος, νοστεῖν, 1112 (fel. 428). 

Nostot of Agias, xviii. 

Nouns masc. in form with fem. in 
attribution, 341, 586. 

νυκτὸς ὄμμα, LILO. 


ὅδε and οὗτος, contrasted, 915. 
Oenomaus slain by Pelops, 825. 
Offerings to the dead, 61, 162. 
οἶδα =‘ remember,’ 852. 

οἷσθ᾽ ὃ (δράσω, etc.), 759, 1203. 
ois μὲν... τοῖς δέ, 419. 

ὁ μέν, omitted, 1350. 


INDEX. 


ὁ μέν τις, force of, 1407. 

ὄμμα νυκτός, 110. 

ὄναισθε (form of blessing), 1078. 

ὄνομα, in various uses, 663, 697, 

.« Ὁ lal .“ 

ὅποι = ἐκεῖσε ὅπου, 113, ΤΙ0. 

ὅπως after δέδοικα, 905. 

— elliptical, 321. 

Oracles in Greece and Italy, 1266. 

Order of words, peculiar, 873, 903. 

Orvesteza of Stesichorus, xvii. 

Orestes, character of, xili. 

— legend of, xvii. 

— his friendship with Pylades, xiii. 

ὁσία, substantive, 1161, 1462. 

ὅστις -- εἴ Tis, 606, 1064. 

— indefinite force of, 355 (Az. 17). 

ov γὰρ ἀλλά, 1005. 

οὐδεὶς φθόνος, 503. 

οὖς ἂν φθάνοις, 245 (Alc. 662). 

ov μή, explained, 18 (761. 292). 

ov μὴν ἀλλά, 630. 

οὖν, force of, 272. 

οὔτε... Kal, 591. 

οὔτε... οὐ, 354, 373. 

ὀφλισκάνειν (μωρίαν, etc.), 488. 

‘Oxymoron,’ 202, 559, 506, 832, 
864. 

ὠλένη (descriptive) for χείρ, 966. 

ws δή, force of, 1184, 1336. 

ws = otras, 603. 

ws for ὥστε, with infin., 300. 

wore for ws (‘like’), 359. 


Paean, to whom addressed, 185 
(Alc. 424). 

Palaemon, legend of, 270. 

παλαμναῖος, meaning of, 1218. 

παλιμπρυμνηδόν, 1395. 

πάλιν, as adv. of place, 1165. 

Panathenaea, festival of, 223. 

Pandean pipes, 1126. 

πάρος = potius, 656. 

παρ᾽ οὐδέν, etc., 732. 

Parodies of Euripides, 1, 138, 344. 

Participle after λέγειν, etc., 1047. 

πειρατήριον, sense of, 967. 

πέλας παρεῖναι, 317. 

πέμπειν = ‘conduct,’ 1130. 





INDEX, 


Peplos of Athena, 221. 

πεπρωμένος, personal, 1438. 

περιβάλλειν, double construction 
of, 799. 

Phineus, legend of, 422. 

πίτυλος, meanings of, 307, 1050, 
1346 (Alc. 814). 

Plural and singular, interchanged, 


995. 
— of ‘dignity,’ 109 (Az. 132). 
— verb with collective noun, 326. 
πόδες (nautical term), 1134. 
mot ;= ‘ wherefore?’ 77. 
πορθμεύειν (metaphorical), 
2606, 735; 936, 1435. 
πόρος = TOVTOS, 253. 
Portents and prodigies, 1165. 
Poseidon, patron of Troy, 1414. 
πῶς dv; expressing a wish, 627. 
Present, denoting continuance, 
1319. 
— graphic, 8, 23. 
— historic, 561. 
— for perfect, 989. 
Prologue, its definition, 1. 
προθέσθαι, special sense of, 1225. 
προστροπή, meaning of, 618. 
mpoaparyya,—243, (fel. 1255). 
προτείνειν, special sense of, 370 
(Hel. 28). 
πρότονοι (nautical term), 1134. 
Proverbial expressions, 759, 910, 
1193, 1480, 1401. 
Punishment, barbarous modes of, 
1429. 
πυνθάνεσθαι, sense of, 809. 
Purification by water, 1193. 
Pylades, character of, xiii. 
Python slain by Apollo, 1245. 
φθείρεσθαι, of shipwreck, 276. 
φόρτος (κακῶν, etc.), 1306. 
φῶς, paos =‘ preserver,’ 187, 849. 
φωσφόρος, title of Artemis, 21. 
ψῆφος ᾿Αθηνᾶς, 966. 


237; 


Race-course, metaphors from, 81, 
815. 

Racine’s /phigénie en Aulide, xviii. 

ῥάπτειν μόρον (δόλον, etc.), 681, 


169 


Relative, attraction of, 1238. 
ῥεῦμα στρατοῦ, 1437. 

ῥιπὴ ποδῶν, 885. 

ῥόθιος, adjective, 407, 1133. 


Sacred rivers, 399. 

Sacrifice of Iphigenia, 27-29. 
Sacrificial rites, 40. 

Sea-bathing, 1193. 

Singular and plural interchanged, 


998. 
‘Sigmatism’ in Euripides, 765. 
σκολοπίζειν, 1420. 
σκότος, gender of, 1025. 
Soothsayers, invective against, 573. 
σώζειν =tacere, 1062. 
σωζομένης μοίρας, 1401. 
Stasinus, his Cypvza, xvi. 
Stesichorus, his Oresteza, xvii. 
στόλος (nautical term), 1134. 
στομοῦσθαι, meaning of, 287. 
Strophius, father of Pylades, 811, 
918, xvii. 
Subjunctive for optative, 445. 
συγχωρεῖν, fut. middle of, 741. 
συμβάλλειν = conzicere, 55. 
συμφορά, senses of, 1317. 
συνάπτειν, probable sense of, 1371. 


᾿ συντείνειν, special sense of, 207. 


συστέλλεσθαι, special sense of, 295. 
Symplegades Insulae, 124, 241. 


Tantalidae, race of, I, 191, 199. 

Tauropolia, festival of, xv. 

Tauropolos, derivation of,1455,xv. 

Tautclogy in Euripides, 491. 

τε... Καὶ καὶ. «- καὶ; CLC, 678: 

Te... ov for οὔτες-. οὔτε, 1367, 
1478. 

‘Tertiary predicate,’ 1163, 1171. 

τηλύγετος, doubtful sense of, 828. 

Themis, oracle of, 1248, 1263. 

Thoas, character of, xiii. 

τί yap; elliptical, 533, 820. 

τιμᾶν =colere, 54, 748. 

‘Tmesis,’ 832, 880. 

τοι, force of, 111, 670. 

Triglyphs (in architecture), 113. 

Trochaic tetrameters, 1203. 


170 INDEX. 


τροχήλατος, 82. Verbal repetitions, 138, 402, 835, 
τυγχάνειν, special sense of, 1321. 864 (Hel. 195). 
θάλος (metaphorical), 171, 208, | Voices, supernatural, 1386. 

222. Vowel lengthened before p, 253. 


θέσθαι τέχνην, etc., 712. 
Women, education of, 584. 
ὑπό, in primitive sense, 1257. Writing tablets, 727. 


Verbal paradoxes, 512. (a-, intensive prefix, 1111. 


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